Gita Explained

Qita Explained

by

DNYANESHWAR MAHARAJ

Translated into English
hy

Manu Subedar, B. B. Sc. (Econ.) London,
B abrister-at-L AW .

Second Edition
1941

Printed at The Associated Advertisers & Printers, Ltd.,
505, Arthur Road, Tardeo, Bombay 7,
and

Published by Manu Subedar, Palli Hill, Bandra.

Price Rs. 5-0-0.

(Paper bound: Rs. 4/8)

Introductin to Second Edition

5

Introduction to First Edition

15

Chapter One

57

„ Two

59

,, Three

71

„ Four

81

„ Five

89

„ Six

94

„ Seven

105

„ Eight , •

113

„ Nine

128

„ Ten

148

„ Eleven

160

„ Twelve

175

„ Thirteen

183

„ Fourteen

220

„ Fifteen

231

„ Sixteen

248

„ Seventeen

262

„ Eighteen

273

GITA EXPLAINED

By

Dnyaneshwar Maharaj

Introduction to the Second Edition '

On human problems what was said in the Introduction to the.
first edition in February, 1932 (pp. 27/28) would make very inte-
resting reading. The human world is in great trouble. The states-
men of the world are still talking of ‘ civilisation ’ and the possibility
cA. its being destroyed. This is the result of the abandomnent, in
the dealings of different groups of hiunan beings with one another,
of the tenets of all the moral teachers of mankind. No good man
has ever lived on this globe and preached anything, who has not
preached kindness, consideration of humanity and fairness in the
dealings with others. Europe, for the last three centuries in her
dealings with the people of the five continents, has shown an
adherence to greed and cruelty and to the use of force. The states of
Europe are now adopting towards each other exactly the rule of
the jungle, which they adopted towards peoples in the five conti-
nents of the world, and they are bent upon total war or complete
destruction. On the material plane, on which life has been lived,
statesmanship has been bankrupt, and the organization and conduct
of human society has failed. It is in times of such cataclysm that
thoughtful men turn for guidance inwards. They realise that the
fruits of violence are bitter, that the triumphs are short-lived, that
the .success is empty, and that the greatest good of the greatest
number cannot be achieved thus. The Indian mind deriving inspi-
ration from Indian tradition, sees that there can be no lasting peace,
and the best qualities, which ennoble humanity, cannot be brought
to the surface until greed and injustice are eliminated, until arti-
ficial barriers of race and colour are demolished and until the claims
of common humanity are acknowledged as supreme. It is the
sovereignty of the divine law, which has to be enthroned, and the
first principle of that law is what was preached in ^e Sermon on
the .Mount and what is instinct and living in every page of the
Gita as explained by Dnaneshwara Maharaj.

The translator does not consider himself a proper guide for those,
who have set out on the path of spiritual development. But he has
something to say to those, who are sceptics and unbelievers.

Introduction

6

SPIRITUAL AWAKENING

Intense interest in certain things can give place to indifference
towards the same things. Men, who had a hobby of collecting
stamps or curios, have been known to lose interest in such hobby
and to wonder how they could have been so thoroughly absorbed in so
u.seless and futile a pursuit. Men, who play cards, are absorbed in
the game. Some of them are more absorbed in the game when
they play for money. Prom this close absorption, a man is imme-
diately brought to a world of greater reality, when he learns that
the car, that waS cairying his wife and children, had met with an
accident. A man with a severe headache would have no interest
in jokes or even in juicy scandals. By the very standards of those,
who live on the material plane and in the material world, it can
hardly be denied that there are some things more absorbing and
more important than others. In human psychology on the very
lowe.st planes there are mental changes. Criminals, who have been
made warders, men who are selected or elected, men who hold
Office, men who become trustees, and men who go and work in a
representative capacity, do as a matter of fact adapt themselves
mentally to their new station and behave on the whole in a superior
manner. The change evokes qualities, which they themselves often
did not suspect. Could it be said then that, when enlightenment
dawns and when the mystery of existence unfolds itself and gives
the clue, however dimly, that the real self is not the body, but
the Soul, whose laws and conditions are different from that of the
body, there would be no change in consciousness ? Most sages
do not disclose their spiritual developments. In fact they are
enjoying them and they behave outwardly in all respects exactly
as the others behave. Spiritual life is one’s own individual affair.
It shows itself not in words, but in actions. The accused, the judge
and the tribunal are all the same. It is a matter of self-examination
and .self-analysis. The ordinary machinery of the mind is controlled
and directed towards constantly higher and higher purposes. This
is done by a consciousness superior to the mind, by the awakening
of the Self. It is further true that there is a lot of mystery and
charlatancy about it, but it is the proper path. It is the path, along
which the torch of knowledge has been handed down from age to
age and is still kept burning. It is the path, which produces selfless
and enlightened men to sustain the life of the world. Why should
these sceptics and cynics then turn round and express a doubt that
spiritual awakening would weaken one’s interest in worldly pursuits,
and render more real and more important progress and development
in the spiritual path ?

In those, to whom the call of a still greater reality comes in
the form of spiritual consciousness, a similar change takes place.
The pursuit of worldly success, wealth and enjoyment, in which

T

• Introduction

they were hitherto absorbed, ceases to have the same zest and ceases
to give the same satisfaction. It becomes a bore. It is realised
that it has been futile, that it has been evanescent and perishable,
and that real happiness is not in that direction, nor real peace. To
some it happens instantly and acutely and to others at intermittent
moments, but the world is never the same after it has occurred.
Even while he continues to be engaged in his usual worldly activities,
there is less of selfish grabbing, there is kindliness and consideration
for others and a desire to do something for others even at some
personal inconvenience or sacrifice. The lustre of spiritual
awakening changes the perspective and a man seeks devoutly that,
which will bring him real joy and peace in the long run and, there-
fore, the seeking of material and immediate advantages becomes less
urgent.

SOUL CONSCIOUSNESS

In the West, some of these ideas have been explained by saying
that a man has two minds — one lower and one higher, the men
living on different planes at different times of their lives, etc.,—
but all these are feeble attempts at delineating the truth, which
shines brilliantly through the explanations of Dnaneshwara Maharaj,
viz., that worldly knowledge and knowledge of worldly things is
important only so long as the other consciousness has not been
aroused. As soon as that is aroused, thoughts regarding other
matters, however apt, original or clever, lose their significance and
interest. Real knowledge is the knowledge of the Soul. The
teal struggle is the struggle to develop the consciousness of the
Soul so as to make it free from the usurpation of the consciousness
of the body, the perishable and the terminable, which not only houses
the Soul, the imperishable and the eternal, but obscures it.

It is generally towards the end of one’s life that, through the
contact of good men and the accumulated merit of past births, such
consciousness begins to come. The achievements of men, and the
best of them, are like rags in tatters. The complexities and con-
fusions of the world, which absorb and completely engross one
throughout one’s existence, are futile and leading nowhere. One
then repents for having lived a life on the futile plane and to have
abandoned oneself mostly in pursuits that produce nothing perma-
nent and that, least of all, lead to either peace or joy.

It is a false idea that, to turn away from the world is the
act of a weak person. But this only occurs when there is a dawn
of spiritual knowledge and yearning and, sffter this has occurred, it
requires the greatest courage and determination to short-circuit the
activities of the mind, being ruminations of the past (Vikalpa), or
desires and planning for the future (Sankalpa), with a view tc.

Introduction

8

concentrating on whatever form or conception there may
be about Soul or God. That such conceptions vary in individuals,
is of no moment or consequence. The variations tend to disappear
with progress. The conflict of doctrines with regard to Sakar (with
form) and Nirakar (formless) and Dwaita, Adwaita and Visishta-
Dwaita fades away, as the consciousness of Self grows.

The establishment of the individual will in the single and
continuous consciousness of God or Soul becomes so important that
some of the Sufl adepts have directed their disciples to withdraw
their desires and anger and their general reaction to all things of
the world in the same manner as a dead body is passive.

HIGHER PLANE

All men have a milieu or a backgroimd. All of them are part
of an economic system as well as political system, some more so
than others. In the language of Indian spiritual tradition, each body
has a name and a relationship, kinship or other affinity and
affiliation. This is called Samsara. Some of the foremost Muslim
saints, seasoned in their disciplined pursuit of the spirit, have in
their teachings shown an anti-thesis of the world and the life of
the spirit. So have some of the Maharashtra sages like Tukaram,
in some of their sayings described as a single word ‘ Samsar ’
(worldly life). They have said that it is necessary to withdraw
therefrom and to the extent to which one succeeds in the effort,
to that extent will the dawning of spiritual knowledge arise. This
is also true, as indeed in most cases of spiritual knowledge, it must
be remembered that those, who are trying to show contrast and
anti-thesis, are wasting their time. All roads lead to the same goal.
All warnings and precautions and tenets given to those, who are
going to the same goal through different roads, must have been con-
sidered proper by those who gave them. Spiritual teachers have
no other aim except the welfare of those, whom they were guiding.
Their unselflshness renders their teachiilgs beyond suspicion and
beyond cavil. Efficient work in this life (Samsara) is to be com-
mended. But there is something much higher and, in order to
qualify for the initial steps of that higher life, it is necessary to have
adherence to truth, honesty and the consciousness of common
humanity. Noble deeds and service of others are indicated. A
mental distinction between living for oneself in selflsh pursuit of
all objects and living for the welfare of others would be intelligible
to all. In the distinction of the three-fold Gimas, the Gita gives
detailed guidance on this aspect.

The life of the body means the ftmctioning of the senses through
a consciousness which does not reach deeper than the mind. The
mind, which is an instrument and a means, i.e., a subordinate with

»

Introduction

reference to the soul, assumes absolute sovereignty. It functions
uncontrolled and undirected. It is attracted and repelled. It dwells
over the good and bad in the past. It draws on imagination about
the future. It creates ceaseless worries, or builds up wild plans,
all directed towards the purely physical existence and physical satis-
faction. The ego is a reflex of the soul and is known in spiritual ter-
minology as Jiva. Unawakened, this is like a rider, who is dazed,
wounded or unconscious, entirely at the mercy of his horse. The
consciousness in such cases functions very imperfectly and superfi-
cially. It is in order to sharpen this consciousness and to arouse
the Jiva, that the sages have suggested as a preliminary task the
questions, ‘Who am I,’ ‘IVhence am I’ and ‘Whither am I going.’
Tliey have suggested a more frequent, if not a permanent thought
regarding the evil of birth, death, old age and pain of all kinds.
They have suggested many other simple rules, which would lead
to an increasing doubt as to whether the physical life is everything
and an increasing realization that there is something beyond.

The transition from the life of the body resulting in the reduc-
tion of disharmony in the mind and beginning with an occasional
dawning of the consciousness of the soul, is not at all easy. It
needs a long preparation. There is a daily sliding down to be put
back like the winding of a clock every day. The principal enemies
of spiritual life, or of the life of the soul, are three. They are
desire (Kama), anger (Krodha) and Lobha (greed). These are gene-
ric terms covering a multiplicity of smaller species of sins, equally
disturbing and destructive. In fact most men are not committing
the more heinous and obvious sins or wrongs every day. It is the
smaller and more subtle errors or pitfalls, which have to be guarded
against. A complete psychological analysis has been made by the
spiritual teachers of mankind, and they have mercifully left their
directions in detail. Such teachings have always existed and will
continue to exist, but it is only through very good fortune that a
man begins to take cognisance of them, or derive benefit from them.
For example, it is said that the first enemy, viz., desire, could be
conquered by the control of senses. For most of us, this lesson
cannot be learnt in one day and perfected in one second, and pro-
gress along this path must necessarily be gradual, except through
the constant association of good men and through the guidance of
a good teacher. Similarly, anger has to be conquered Jjy mercy, and
greed has to be conquered by charity. In other words, defensive
ramparts are to be erected against all disturbing tendencies, so that
the mind does not run madly where it likes, but is definitely guided
into channels of increasing refinement and purification.

The final truths, which are simple, carry little meaning to most
men. These truths, such as ‘ I am He,’ are necessarily abstruse. They

Introduction

lO

have to be worked up to by a constant realisation that, what is des-
tructible is the body, which is imperfect, unsound, limited, fruitless
and, lastly, unreal.

< Is it worth while trying to rise from the common and the mun-
dane and the material into this plane ? The answer, according to
ancient doctrines, is that it is better to do this quickly and in this
life, rather than permit it to be done in due course aiid in many lives,
because the i^iritual evolution has been definitely laid down and
there is no going back for any one. Not the smallest response to a
good impulse by any one is ever wasted. It is instantly registered
and pushes him along towards better things and a more clear reali-
sation of his true self. A goal can be reached accidently and
through a mere drift. A man can be driven, in spite of himself, towards
better things, but progress is better and less irksome, if the steps are
deliberately taken. There is no xmcertainty, if there is a greater
belief than doubt that one is on the right path. There are some,
who pursue spiritual knowledge as £in intellectual pose or a cloak.
There are others more sincere, who pursue it as a hobby. Without
abandoning worldly pursuits, or withdrawing the mind from physical
emotions and feelings, these men desire it as an additional accom-
plishment. Such an attitude is mistaken. Spiritual life is not merely
a supplement to worldly life. It is the reality as against the sham
on the physical plane. It is desirable absolutely and for itself. It
is the main pursuit and not a hobby.

Is it possible to rise from the mundane every day worldly phy-
sical plane into something higher ? On that, again, the answer in
Indian tradition is quite clear. It requires discipline, more perhaps
than anything else. It requires constant watchfulness and intention.
Many get tired and turn back. Many are content with a tiny pro-
gress and think they have had enough. Of the many, who try, a
few succeed, but the possibility of success — ^realization — cannot be
doubted. The sages seek and find harmony and happiness within
themselves, as contrasted with common men, for whose happiness
something external to themselves is essential. Thejy find inward
and unsurpassed bliss, devoid of all thoughts except self-realisation.
They find their whole being lighted up from within. Some people
may slide back through error, but, amongst advanced spiritual seekers,
mistakes are no sooner made than they are discovered by themselves.
The moment men realise this, discipline, knowledge and experience
pull them up and push them fojrward towards Nirvana.

CULTIVATE INNER LIFE

All those things, that render men weak, are the characteristics
of the body. Desires, passions, anger and fear are related to the
consciousness rooted in the body. In order to lift this consciousness
into the soul, these have to be eliminated. They are the really

11

Introduction

strong ones, who have an inner spring of life of their own. They
have sources of strength, which are not open to other people. They
have a different set of valuations and the difference starts through a
deliberate devaluation of the enjoyment of the objects of senses. Its
root is in the assumption of responsibility for others. It begins by
a dim perception of the unity of cosmic life, though the individual
mind is yet separate and has not yet learnt to have its being in the
•cosmic mind.

Success and failure, achievement and frustration, health and ill
health, attraction and repulsion, are all working out according to
laws starting from the basic Karma (past actions) of the individual.
TTiese sequences have to be gone through. Unnecessary worry,
annoyance and bitterness does not reduce- the intensity of what one
is passing through. A certain amount of cheerfulness regarding
all unpleasant happenings as so much “account settled” makes the
burden of life lighter.

A burden it is and must remain so, until a man realises that he
has made the scales, on which he is being weighed, that he is looking
at the world through his own eyes, and that it is his mind, which
binds him. He alone can set himself free and no one can help him
or harm him. If a cartoon were to represent the situation, it would
be a tiny man with a big, oppressive and cruel world rushing at
him. The smallest spiritual awakening would, however, reduce the
size of the world and increase the size of the man in the same
cartoon. It would no longer be a big object rushing at a small man.
It can be rendered a very small object, which the big individual
is observing. He is calm. He is indifferent. This transformation
is often spectacular in some individuals. It has been experienced
now and then by all during their existence. It can be firmly, con-
stantly and permanently installed only by constant spiritual exercise.
This is the intermediate stage of spiritual growth. The final stage
in the language of the cartoon would be that the man and the world
would be one, functioning harmoniously, and the significance of the
occurrence would be quite different from that, which appears at the
ordinary mundane end, to the ordinary lay individual in this world.
That last stage is beyond the reach of most people, but it is good to
know about it. It is good to know that some in this world at dif-
ferent times have reached this stage of realization.

MAN HIS OWN ARBITER

It is in a spiritual sense that man is his own arbiter. If and
when there is the smallest spiritual awakening in a man, whether
it is through distress, frustration or embitterment, through exhilara-
tion, or through the contact of good men, the values of things around
him alter. It is like a child, who has built a castle in the sand.

latrodnction

12

which he was carefully guarding from all people, who would disturb
it, but which he himself pulls down and, on its ruin, he dances. It
is like a cruel man shedding tears of affection and a miser throwing
money about. These things have occured. The soul in every one
is re^lenjdent in all its glory. When the soul awakens and when
thef eonS^usness of the man is not in the body or the mind, he is
rooted in the soul and he cannot be the victim of the world aroimd
him, but he becomes the master. In fact the relation either of
master or of victim, does not arise, as, while everything else outwardly
remains the same, the life of the enlightened ones is cosmic life.
There is such a complete harmony with the surroimdings, that the
interaction of oneself and the surroundings ceases. It is not noticed.
It is not worth noticing. While such a stage is difficult to attain,
every one is eligible for it. There is a continuous stream of God’s
kindliness and benevolence, which is passing over all of us at all
times, from which we are unable to take up much, bec^dse we have
closed all doors. The resplendent soul within us pulls us from
within and pushes us from without towards a higher life, and every
occasion of awakening brings one closer to the realities of being.
Every such occasion dispels grossness. Knowledge and guidance
pour in readily and from the most unexpected quarters. The
company of enlightened men creates a favourable atmosphere for
progress. In the spiritual world there is nothing, which you devoutly
desire, that you cannot get. Once the spiritual yearning is developed,
progress is inevitable, though the accumulated Karma (past actions)
must continue to have effect on outward bodily and worldly existence.

Just as values with regard to things alter, so does the perspec-
tive alter with regard to both time and space. There are no factors
limiting hxunan existence more than the factor of time and space.
But in the domain of the Soul there is neither time nor space.
Human mind cannot encompass this factor. It is said that you can-
not see God with your physical eyes. Neither can you see the
qualities of God, amongst which are ‘Anadi’ [without beginning
(time)] and ‘Ananta’ [without end (space)].

FUNDAMENTAL UNITY OF EXISTENCE

The actors in a play create a feeling in the audience of the
reality of the scenes, which they are portraying on the stage,
but they do not have this feeling themselves. As soon as
the play ends, they don the clothes of their every day exis-
tence and go back to their residence. The difference between
reality and appearance in spiritual matters is something like
this. The world is the same for the ordinary man and for
the sage, but the ordinary man has too much of the con-
sciousness of “I” and “Mine”. The sage, on the other hand, is
engaged all the while in devotion to Brahman even when he is

18

Introductioa

doing things in the world. His mind does not wander here and
there either in the past or in the future, but is intent on the moment
in the things around himself, in which he consciously notices every
moment a fundamental unity of existence and being. He appears
outwardly to be like any other person in his own small self, but
is in fact all the time immersed in cosmic existence. In terms of
devotion, he experiences God’s presence at every moment. He sees
G^d’s purpose in things as they occur. His share in events is in
ad^nce dedicated to God. He has no attachment to things of the
worW. This is the highest mode of existence, which often takes a
whole life-time — sometimes many lives — ^to reach, but it is the grace
of God that no single occasion of spiritual awakening in an individual
is ever lost. Like music and the knowledge of foreign languages, it
can be picked up where it was left. Progress from that stage to the
next one is smooth, if it is attempted with zeal.

There is hardness in spiritual matters, so far as it relates to
self-analysis and introspection (which must be closest) and self-
discipline and concentration, which must be unbroken. The
preliminary purification for the cultivation of good qualities would
involve a million occasions of discernment and discrimination and
the rejection of the low and the selection of the higher motive.
Stern self-discipline is absolutely essential. Such self-discipline is
sometimes taken in the group and at the hands of the teacher, but
more often it has to be by oneself on oneself. It has to be by the
higher consciousness on the lower consciousness and, in the language
of the Gita, by the Atma (Self) on the Buddhi (consciousness) and
by the Buddhi on the mind and the senses.

But the fruit of this discipline and this hardness is sweet. There
is deep peace of mind. There is harmony with surroundings like
one has never dreamt of before. There is a meaning in things,
which had no meaning before. There is the realisation of the futi-
lity of other things, which engaged one’s whole attention. Above
all, there is a joy, which cannot be described.

SPIRITUAL PATH

This is the path, of which the Gita speaks. Most of the things
mentioned here are familiar to those who are already on this way.
They are mentioned by the translator, not because it is his function
to throw light on this path, but for the benefit of those, who pooh-
pooh and are cynical about the life of the spirit. The world of
materialism known as the European civilization has made sufficient
inroads on India to render most Indians cynical about these matters.
Their cynicism is primarily based on cowardice, because the spiritual
path requires the greatest courage. It is also based on the detection
of hypocrisy in some of those, who are professing to have made

latxoduction

14

progress on this path. The medical faculty can vouchsafe for every
qualified doctor that he is a qualified man, but they cannot vouch-
safe for quacks, who masquerade as doctors. Atheists and materia-
lists believe that God was made in the image of man by the fear
of man, but those, who have attained spiritual knowledge believe that
man was made in the image of God. That heritage is great, if he will
take it. Instead of the tiny abject and pussillanimous creature assailed
by million fears and dying million deaths, he can be, if he took what
is well within his reach, a little bit of Godhood. Instead of the
world dominating him, he can dominate the world in reality.
But at that stage, when he reaches this development, he
will want not to live for himself, but for others. Let some of the
readers make a little experiment on themselves by practising one
of the spiritual qualities described in the beginning of chapter
sixteen. Let them do it for fun and see the result for themselves.

It is a commonplace in literature to measure human progress
in terms of culture. Of this culture, art constitutes an important
part. The major appeal of this art is to physical beauty, but the
beauty of things mental transcends all art, and the beauty of things
spiritual goes even beyond that. The limitations of self, race and
time do imt exist in the life of the spirit. Attachment is not in
things, but in the significance of those things. Love is not confined
to individuals or to objects. It is all-embracing and excludes
nothing. Enlightened sages see God or themselves in people or
things around them. Their insight is instantaneous and continuous.
Their feeling and their being harmonises in one great compassion.
It is the miniature of soul and it is one great endless compass of
the cosmos. There is a continuity of purpose. It is the outside
and the inside of the threshold of realisation.

No one would be more conscious than the writer of these lines
of his shortcomings. He has only taken from the body of the book
a few of the concepts, which he is setting out here for those who
scoff at the teachings of all prophets and all moral teachers of
mankind. He claims no originality. But, in a dark night, if the
hand, that holds the lantern, is that of an unworthy man, why not
use the light all the same ?

Palli HUl,
Bandra, 27-1-42.

MANU SUBEDAR.

Introduction to the First Edition

About six hundred and fifty years ago, there lived in Maha-
rashtra a great sage, who was the youngest of a family, in
whom, spiritual development was exceedingly marked. At a time,
when it was fashionable to confine learning to the few, he opened
the gate for the many. At a time when Sanskrit was the vehicle for
high philosophy, he insisted on preaching in the vernacular, the cur-
rent language of the people. By process of time that vernacular
itself became archaic, and this work, known popularly as the Dnya-
neshwari, was rendered in modern Marathi by Pandit G. R. Moghe.
For 20 million readers of the Marathi language, there is thus already
in existence a valuable heritage of thought, if they will utilise it. But
Pandit Moghe felt that for others in India and beyond India, this
great book was shut out. He wanted this nectar to be within
the reach of others. He wanted the impediihent of language,
which kept them from this benefit, to be broken down. At his
instance and entirely by his guidance, I have undertaken a free trans-
lation of his work. In this task, my purpose was entirely selfish. If I
had not got to translate this, I would not have undertaken the thorough
reading, which it involved, and I would not have benefited to the ex-
tent, to which I have benefited. Whether the benefit will reach
others through the translation, it is not for me to say. The work was
undertaken and carried on during intervals of a busy life. From its
inception to its completion, it has taken over eight years. It is not
the offering of commercialism, but the outcome of the great and over-
flowing humanity of Pandit Moghe in the service of mankind and
for the solace and satisfaction of the spirit. I wish to record my
grateful obligation to this gentleman of saintly character, to this great
and disinterested Rishi, whose simple living and high thinking has
compelled in me a spirit of profound reverence.

GITA AND ORIGINAL DNYANESHWARI

The original Dnyaneshwari is a record of spoken discourse. I
have, therefore, taken the liberty of deleting repetitions inevitable in
such discourses, and of making the text useful for the modern reader.
In doing this, I am conscious that the quality of the original has to
some extent been lost. I wish to state clearly, with all humility, that
the present volume is a very poor substitute for the original. Current
words, traditions, mythological allusions, the different stress in diffe-
rent connections laid on the same word carrying fine shades of mean-
ing can never be rendered in English. The English language appears
to. be a very poor vehicle for rendering a philosophical vrork of this
nature. Many ideas of great significance are bound to have been lost
in the process of translation. Even such words, as have been used,

Intxoduction

16

would not have the same meaning and may not convey the same
notion as the translator intended to convey, because of their more fre-
quent employment in other connections. All I can claim is that, the
residual is still a substantial exposition of the work, which forms the
biggest milestone ili Indian spiritual thought. Nothing has been
produced in pre-historic India, which can rival the Gita. All subse-
quent attempts have been rather at the explanation than at the re-
placement of the Gita. It is unfortimate that the Gita is regarded
as the sacred book of the Hindus. It is really the sacred book of
humanity. All Hindus do not follow the teachings of this book, and
many non-Hindus of high character and pure life can lay much
greater claim, if really there can be any exclusive claim, to a work
of this kind. It is India’s heritage, but not for being guarded against
the inroads of outsiders, or for being exclusively possessed and
jealously secreted, but for being heralded as the torch of truth for
the benefit of humanity.

Even if there are rationalists, who question the divine origin of
ihe work, there would be few who would deny that the Gita represents
the greatest synthetic effort of human thought. It is a most complete
answer to queries with regard to the superhuman, to the doubts
questions, promptings and aspirations of the human soul.

The Gita has undoubtedly suffered in pre-historic time from in-
terpollation. But in the original, there is no doubt that it suffered
from the prevailing tendency to press thought in as few words as
possible. A mere translation of the Gita itself conveys so little not
only to the foreigner, but also to the adult Hindu, who has imbibed
some of the basic notions from early childhood. That does not mean
that the reading of the Gita in the original, or the translation, fails
to provide solace or elation, just as a great work of art always im-
presses one, who looks on it, even if the full implications and techni-
calities are not known to him. It should be the object of exposition
to make difficult matters clear by bringing them within the range of
ordinary human experience and observation, and from this point of
view the work of Dnyaneshwar Maharaj stands absolutely unrivalled.
The simplicity of the style, the multiplicity of apt illustrations, similes
and parallels, render familiar great thoughts, which would otherwise
elude the ordinary student.

REFLEX OF THE MIND OF THE EAST

Many attempts have been made to interpret the mind of the east
to the west. But this interpretation is generally by people, who know
something of the west as well as the east. The present volume is an
attempt to present thoughts of the east as they were six hundred and
fifty years ago, when nothing was known about the west, and noth-

17

Introduction

ing was taken into cognizance or consideration. As the west has
derived all its religion and most of its philosophy not from Anglo-
Saxons, but from Jewish, eastern or Latin origins, it would be nothing
unusual for the west to receive once more from India this great syn-
thesis. Not only political but economic and social organisation of
Europe appears to us at this distance to be undergoing a serious trans-
formation. And the hope may be expressed that the great basic truths
of life, on which alone a lasting edifice can be reared, will be of use to
those that wish to escape the present malformation but are worried
as to the final consequences of the visible tendencies in the social
order.

• THE HUMAN SOUL

The fundamental doctrine of the Gita from the point of view of
one, who approaches this work for the first time, is the Soul in man,
which is beyond the body, which is indestructible, but which is being
identified with the body through error. The penetration of this error
would lift the individual from all considerations, which ordinarily
relate to the body including all the human amenities, which help his
body to worldly possessions, authority, etc. Every glimpse of the
Soul raises the spirit of man and while full realisation may be far off,
even as an occasional, but effective cure for baseness, this doctrine
is unrivalled.

KARMA

The doctrine of the Soul also explains the arrangement of the
world, the differences in physical powers, mental attainments and in
opportunities as something, not quite accidental. Apparently arising
from accident, all these are really subject to some laws not readily
intelligible to human beings. There have been many explanations,
but the one par excellence, which sets the whole topic beyond doubt
and suspicion, is the theory of Karma. According to this, the original
impulse in human beings tends to take them upwards. To the extent,
to which they act in harmony with that impulse, they move a stage
further in their evolution, and the achievements of one birth are not
lost in the next. So far as this aspect is concerned, breaches of the
law, disharmonies, otherwise called ‘ sins,’ are, to put it into crude
language, ‘ punished,’ but the so-called punishment is not the vindic-
tiveness of an ogre, but the closing-up of other avenues, so that the
individual may take the correct course at least on the next occasion,
or still the next, until he has got it. It is possible to portray this
doctrine in terms of l\ellish vengeance, or, to put it in a congenial
manner, of the kindly hand helping the child over the stile. The
kindly hand is the original impulse, is the Soul within, the realisation
of which is the quest, the finding of which is the goal.

Introduction

IS

ESSENTIAL UNITY

That the Soul is the same in all, that to the Soul, therefore, there
is neither friend nor foe, neither father nor son, is the next important
doctrine running through the Gita. All is One and One is all. There
may be multiplicity of forms and expression in the description of God
and the process of creation, but behind the multiplicity is this simple
fact. In essence, religious dogmas and practices, formal worship
and the instruments of worship are an overgrowth. They have
misappropriated the place, which does not belong to them, and
instead of leading human beings to light, they have served to mis-
lead them. One has to demolish them, but the demolition is not
physical. One has to go into and behind these, and in one’s progress
each milestone works as the next step, as superficial things are left
behind and brings one nearer to the stream of this unfailing source.

In each stage of development of an individual, he is faced with
a problem and he needs guidance. His problem is not always the
same; as he goes further, but the same key can open many doors..
Since no man can forthwith realise the Soul, that is within him, forth-
with identify himself with the world not as it is seen, but as it is, it
is of great importance in practice to have some guidance as to the
relation of man with man. The Gita provides this but it needs to
be understood. The simplest notion can elude the mind, if the
mind is wandering. It is for the seeker really to seek. But if an
earnest eifort is made, the remarkable exposition of Dnyaneshwar
Maharaj will help all, whether they are still groping in the elementary
stage or whether they have already achieved some measure of spiritual
development, just as the sun gives light to the peasant’s cottage as-
well as to the prince’s palace.

RELATION OF MAN WITH MAN

The essential doctrine of the Gita in the relation of man with
man is that, the use or enjoyment of anything, except after fulfilling
the necessary obligations (towards other human beings), is to be
regarded as theft and, therefore, reprehensible both in the eyes of the
state and of God. Whether in ancient India, the social organization
could be made to enable people to conform to this idea or not, is a
matter of barren historical controversy. But, there is not the slight-
est doubt that, the future of the human race depends on the success,
with which the foremost men in society exert themselves towards
the realisation of this notion. Equality and fraternity, which are not
possible without liberty, would be idle words, unless something were
done to render opportunities equal, and unless ultimately, the indivi-
dual dividend from common fund were equalised.

The basic truth is twofold : firstly, that no one shall enjoy an
amenity prior to the fulfilment of his obligations, and, therefore, to

19

Introduction

the negation of those obligations; and, secondly, the emphasis is
on the obligations and not on the rights. The only right, which is
recognised and extolled, is the right to serve.

“ How many things can I describe to you in detail one by one ?
Infliune your sense of service and then serve everything that comes
to your eye, realising that they are mere forms of Mine, and abandon-
ing hatred of all living beings, bow everywhere through humility
with the full conviction that I exist everywhere. In this way, you
will secure My full protection. Then in this world, no third thing
will exist for you and you will find complete unity between Me and
you. Then you will enjoy union with Me at all times.

“Along this path will your true happiness constantly increase.
O Arjuna, the existence of the third thing, (the feeling of the world
as world), which comes between you and your happiness, will be
gone and as you belong to Me, you will reach Me.” (Chapter XVIII,
p. 331.)

RIGHTS AND OBLIGATIONS

This approach to human affairs might have better results, since
the rights of man are rooted in his respect for similar rights of other
men. The likening of human life to a ceremonial sacrifice, as it
might have been known in ancient times, is merely an allegory.
This fundamental verity lies in the fact that, each individual, who
conceives the world around him with his own consciousness as a
centre, is not entitled to anything more than the balance after the
due discharge of his responsibilities to human society. This great
truth has been accepted and acknowledged everywhere in the world.
The difficulties arise in its application and in the complete details
emanating from such application. It has been the guiding motif in
all Utopias, where imagination breaks down difficulties arising out
of the perversities of human nature and smoothens out processes,
which in actual life do not prove to be so easy. Every constructive
reform in society has assumed some definite maxim of this kind, until
the baser side of human nature asserts itself and destroys the fabric,
which may have been constructed with the best intentions.

BURDEN OF LEADERSHIP

The inertia of the mass and the inevitability of control in a few
hands in any scheme of things, brings to the forefront the point,
which is stressed in the Gita over and over again, viz., the necessity
of setting a good model to the mass of the people and the desirability
of the cultivation of. the Satva attribute by the leaders of any human
group. Unless the top men show selfiessness, i.e., withdraw their
mind not only from material rewards, but from personal pride, un-

Introduction

20

less they concentrate on their own effort that the results, either per-
sonal or otherwise, are not for them to worry about, the basic truth
generally gets mislaid. It is less true to say that no leaders can be
better than the social arrangements, which throw them up. It is
more true to say that no society can be better and can rise higher
than the tone set to it by its foremost men.

“ In this world whatever the leaders of the mass do, comes to
be regarded as duty and the common crowd follow. This is quite
natural. Good people, therefore, do not neglect actions but attend
to them diligently.” (Chapter III, p. 77.)

“A man, seeking an end, acts with the intention of securing
the fruit. So should a disinterested person also act (though he has
no expectation). The institutions of this world must necessarily be
preserved. One should follow the path of duty and set an example
to people to do the same and one should not keep aloof from them.
A child that sucks the mother’s breast with difficulty, cannot digest
cooked food. Even in joke, you should not teach inaction to those,
^vho are not capable of the performance of action. They should be
taught the path of good actions and that path alone should be praised
before them. Even those, who seek nothing, must continue to do
their duty, offering a good model. They would do so for universal
welfare and be free from the bonds of Karma. As in a theatre,
those who act as king and queen do not entertain in their mind any
feeling of being man and woman, though they succeed in creating
this feeling in the minds of the audience, so the wise continue to do
their duty.” (Chapter III, p. 77.)

ACTIVITY OR NON-ACTIVITY

The moral superiority of any social system, or of any system,
which seeks to establish equitable human relationship, depends very
largely on this factor. This is clearly brought out in the Gita. It
is not, as some have tried to interpret, that the religion of the Gita
upholds inactivity of all kinds and is repugnant to the pursuit of
material objects. The material objects may be for the good of all
and not for the good of one. It is the withdrawal of the ego of the
better men in the community, so that the more power is transferred
to their hands, the less they think of themselves and the more they
think of human life as a whole.

In chapter after chapter, the question of non-activity and acti-
vity is clearly put forward, with the bias always on the side of the
proper performance of all actions by each individual.

“ Without the performance of obligatory actions, no one can
attain the stage of non-desire (Naishkarmya), in which the Yogi

81

Introduction

rejoices. It is absolute stupidity to expect any one to reach this
end by neglecting his obligations. No one discards a boat, if he has
to cross the river. If one must appease hunger, he must have his
food cooked either by himself or by others. So long as there is no
freedom from desire, there is action,, but when contentment arises,
all desires spontaneously disappear. Those, who aim at final libera-
tion, should not turn from their duties. It is not possible for one
to perform actions, or to abandon them at will. To talk of relin-
quishing actions is to talk nonsense, because, however much one
may wish, he cannot abandon them. So long as there are natural
conditions (Prakriti), actions are being done, because all actions
are subject to the three qualities (Gunas) and are being done in-
voluntarily. Mere wish to abandon obligatory actions is not going
to alter the tendencies of the senses. If you said you would do no-
thing, will your ears cease to hear, or the eyes fail to see, will the
nose lose its function, will breathing be stopped, or will the mind
become free from all ideas ? Will hunger and thirst disappar ? Will
the cycle of sleep and waking stop ? Will feet refuse to move and
above all, will you be free from the chain of life and death ? If all
this cannot stop, then what is it that you would have abandoned ? It
is futile to believe that one can take up or throw away actions. A
man, sitting in a carriage, moves because he is in the carriage, though
he may be himself motionless. A dry insentient leaf moves in the
sky because it is wafted up by the wind. Even a disinterested per-
son (sage) performs actions by the force of nature and by the ten-
dencies of the organs of action. So long as one is linked with nature
(Prakriti), his abandonment of actions is impossible. To talk other-
wise is to show futile obstinacy.

“ Some men seek to restrict action by checking the senses. But
in reality, they cannot do so, as in their mind the desire for action
always exists, though externally they may show the reverse. I am
really sorry for such people, for they are doubtless holding on to the
object of senses.” (Chapter III, p. 73.)

“To perform one’s duties properly is in itself the highest offer-
ing. Those, who pursue this path, are not touched by sin. It is
only when one’s duties are neglected and one is inclined to do errone-
ous acts, that he is caught in the cycle of life and death. The per-
formance of one’s duty is in itself the highest sacrifice (Yadna) and
the man, who is devoted to such sacrifice, is free from all bonds.
The world is tied up by actions.” (Chapter III, p. 74.)

CONTROL DESIRE AND ANGER

Anything in the nature of lethary is condemned in the strong-
est terms, and intellectual eminence is not only extolled, but, every-
thing, that warps judgment, or leads reason astray, is condemned.

Introduction

22

The greatest enemies of sound judgment, are stated to be de-
sire and the anger resulting from the non-fulfilment of such desire.

“ A little poison can spread in the whole body and destroy life.
A little desire of the objects of senses in the mind is also ruinous,
because it unsettles discrimination (Viveka). Even an ascetic will
have the feeling of affection, if he remembers objects of senses in
his mind. The affection will create desire, which is passion (Kama)
personified. Where there is passion, there is anger, and anger
destroys thought. Wandering thoughts destroy memory, like gale
blowing out a lamp. Like the world being gripped by darkness,
when the light of the sun disappears, the distortion of memory makes
people blind. This blindness in the form of ignorance unsettles the
understanding and then complete ruin follows. The imderstanding
is confused in the same way as a man, who is blind from birth, runs
here and there not knowing where he is going. The destruction of
memory paralyses the imderstanding and overshadows the know-
ledge of Self. A man, whose imderstanding is destroyed, is like the
physical body, from which life has gone out. Even a spark of fire
falling in a wooden pyre would be enough to burn down everything.
So even through the thought of the enjoyment of the senses, every
description of harm is let in.” (Chapter II, p. 69.)

EFFICIENCY EXTOLLED

Any suggestion, that, life as it is lived in the modern world,
would be inconsistent with the doctrines preached in the Gita, may
be put to rest at once, as it is definitely declared that even the ulti-
mate task of realising God comes through efficiency in work.

The withdrawal is not from worldly activity, but from lethargy.
The west has dimly begun to realise that there is a sub-conscious
mind, which is much more important in human affairs than the con-
scious mind, that this sub-conscious mind is not disturbed, and is not
wandering as much as the conscious mind. It is, therefore, this
second mind, this inner life, in which all the processes of greater im-
portance affecting the existence of an individual, are going on. It
is the regulation of this inner life, which is described in the Gita, and
any interpretation, which turns the doctrines of the Gita as incon-
sistent with the highest type of intellectual or physical activity by any
individual, would be grossly incorrect. The final spiritual balance
is more easily disturbed by the sense of possession, of desire, of
achievement, than by anything else, and the only corrective to this
malignant factor is the withdrawal by the individual into himself
from the material results of any activity and the realisation by the in-
dividual, that the results pertain not to himself, but belong to the
community, that he would only get the balance, if any, after every-

Introduction

28

body else’s needs are satisfied, that the needs of some individuals
may be greater than his own, that these must come absolutely prior
to his needs, that he is only entitled to work, that his salvation lies
in the work, and that he would be lost both materially and spiritually
if he allows himself, and to the extent to which he allows himself,
to be drawn in the thoughts of the results of his activity. Any in-
dividual, can, by the accident of pure juxtaposition, play an impor-
tant part in the affairs of humanity, but he does not cease to be a
mere tiny speck, a small limb of a larger life, a small spoke in the
huge machine. Not only would he lose his own balance, but he
would also, by his defection, or by weakness, harm the larger life
around him. Dnyaneshwar Maharaj has made it quite clear that no
man can say that the affairs of humanity around him are not his
concern.

“ The enemies to guard against are desire and anger

Desiie and anger have their root in egotism. Desire and anger
create hypocrisy and the suppression of truth. They destroy mental
peace and substantiate illusion (Maya), which overpowers even the
sages. They imdermine discrimination, disinterestedness and pa-
tience. They ruin tranquillity, courage and joy. They cut at the
root of knowledge and make happiness impossible. They are born
with the body and are inseparable from it. In this way they run
parallel with consciousness itself and appear before the mind’s eye
under the pretence of being judgment.” (Chapter III, p. 80.)

“ He always regards the whole world as part of hinaself. There-
fore, in his mind, not a trace of the feeling of pleasure and pain or
of good and bad actions arises at any time. He looks upon the
different things of the world either pleasant or unpleasant, or extra-
ordinary in any sense, as different limbs of his own body. Dwelling
in the body and to all appearances imdergoing pleasure and pain, in
his own experience, he believes himself as Brahman. It has become
natural to him to regard after his experience of Brahman the world
as himself. To regard the world as part of oneself, to become the
world and. to reach this condition by a state of mental equanimity.,
that is the method. I have already told you before, that there is no-
thing greater than this feeling of equanimity.” (Chapter VI, p. 101.)

“ You may think that it is not necessary to know anything about
the world, but you are wrong. It is only when the knowledge of
the world is complete, that the intellect closes its eyelids and remains
steady like a boat, which has been moored on a bank. Highest
knowledge is that, in which there remains no curiosity, which is
followed by logic and which gives no room for imagination. Know-
ledge, which has not got this characteristic, is worldly knowledge
and it is false.” (Chapter VII, p. 105.)

Introducti4m

24

The salvation lies, not by running away, or by ignoring these
affairs, but by shouldering their burden and at the same time by the
regulation of the inner life in the sense of duty and in the with-
drawal of personal desire and personal egoism.

The cultivation of personal purity and of the Satva attributes,
which are so essential for the seeker, is described in further chapters
of the Gita. Human psychology, following the conscious individua-
lity of each one, offers more than one pitfall. Relative values of
things have got to be adjusted, and the adjustment is by no means
easy. The cultivation of a single quality to the exclusion of others
is seldom successful. Association with the good and the great, and,
in particular, the guidance from an advanced individual or a precep-
tor, are postulated. Dnyaneshwar Maharaj has further made it easy
by a detailed contrast between the Satva, or the pur6 attributes, and
the Asura, or the impure attributes.

In an approach to the Almighty, after the ordinary curiosities
have been satisfied, and after some kind of correlation has been
established in the mind with regard to the outside visible world in its
bearing on the individual and on the cosmos, the seeker meets, ac-
cording to his condition, with more than one mystic phenomenon;
more than one kind of doubt assails his mind. There are chapters,
in which it is shown that the balance has to be kept between the
alternation of extreme humility and littleness, and of extreme sense
of power, both of which the mystic feels from time to time. The
suppression of egoism, the dedication of all action to God, the with-
drawal from the desire of fruits, the realisation of inherent imity of
things in general and of oneself with the Almighty, so that all feel-
ing that “ This is mine — am doing this,” disappears, are at various
places clearly indicated. The approach to the Almighty, either
through devotion, which might itself take one or many forms, or,
through wisdom and deep understanding of things as they are,
through asceticism and withdrawal from external worldly conditions,
through the simple pursuit of duty, while surrounded with outward
worldly attributes, are all clearly set out, but the bulk of these topics
are matters for an individual to take up with himself. In his soli-
tude and in his secret spiritual pursuits, an individual, if he is fortu-
nate, is sometimes helped by an advanced preceptor, but some of
these are hardly topics for general discussion. An intellectual and
logical classification of them is of no avail, as these are not topics,
which lend themselves to such classification. There is in human
life and affairs that infinite variety, which defies classification,
which defies comment, which renders jejune and comic any learned
discussion thereon, except by persons, who have themselves reached
that stage of spiritual development. But, those, who think they have
crossed the border of material life and have successfully cultivated

25

Introduction

the pure human spirit and the elevating moral traits, which
characterise the sages of old, may be requested to look into this book,
which has stood the test of ages and has proved an unfailing source
of guidance to millions of seekers.

GUIDANCE FOR ALL

No apology is needed for the presentation in English of the most
masterly exposition of the Gita. In the course of human evolution,
it would be impossible to point out any other work, which has influ-
enced more men over a longer stretch of time than this “ song of the
Lord.” The passage of time has not tarnished the lustre of its
teachings, or rendered inappropriate any fundamental doctrine or
precept contained therein. The teachings of the Gita have given
solace and inspiration not only to earnest minds in India, but to sages
like Kant and Emerson abroad. With wonderful simplicity, the
highest doctrines are elucidated and they are capable of universal
application. Barriers of race and nationality crumble down before
the lofty view of human nature and of human life, which is sought
to be presented in the Gita.

Perhaps the most wonderful thing about the Gita is that it is
a source of guidance to every one. For the simplest of men, who
have not the understanding of any intricate or far-reaching doctrine,
as well as for the most advanced mystic, the path is clearly indicated.
For him, who desires to have a full and rich life with as many ex-
periences of every description as possible, and for him, who is inclin-
ed or condemned to turn away from the world, for youth and for the
aged, for man and for woman, for the rich and the poor, for the op-
pressor and the oppressed, for the sage and the sinner, there is light,
there is solace, there is the means of readjustment from every distur-
bance, there is the means of purification from every impurity, there
is the path of hope and there is the path of bliss. The same person
has derived in different mental conditions useful and helpful suste-
nance from reading and contemplating its doctrines. If any one
returns hungry from the feast of the gods, it is his own fault.

The multiplication of activities and the stress and troubles of
life lived at ever quickening pace have not rendered its doctrines out
of date. The vital facts of life have remained the same through the
ages and the most important of them is the relation of man with man.
The message of hope for suffering humanity has been delivered more
than once, but it is better for human beings to help themselves than
to wait for being helped, and the highest teaching is that, which sets
every one on the path by himself, as independent of external assis-
tance as it is possible to be. Perhaps this is the secret of the ascen-
dancy of the Gita.

Introduction

26

Historically, the date of the Gita as well as its source are
shrouded in the greatest uncertainty. It is placed by scholars as
sometime before the date when Gautama Budhha lived. It is also
placed as coming after the Upanishads, on which it draws copiously
and of which it is the quintescence. The most remarkable fact is
that it is perhaps the greatest effort at synthesis. There were schools
of thought in India, which proceeded with extreme logic to question
the existence of the universe and the relation of the individual self
to it, but some of these schools failed to bring forth the doctrines,
which woold guide human beings in their conduct with one another,
cr enable the spirit of man to rise above the ordinary worldly com-
plications, towards the Infinite. There must have been also other
schools of thought, which started in a firm belief in God as Creator
and regulator of the world, schools, which laid emphasis on the ethi-
cal conduct of man and on their implicit faith in a gradual purifica-
tion and approach to the Almighty, leaving the larger and more subtle
questions on the borderland of human knowledge alone. Starting
from the atheist with his absolute denial of any entity outside the
human consciousness to the believer, who regards himself as a small
limb of the whole universe, starting from the monotheist to the man,
who believes in an all-pervading Super Self, the Gita has solace and
guidance for all. Reality and a concrete fact are of greater importance
than any arguments or ideas explaining it or surrounding it That
being the case, the fundamental unity of all doctrines, so long as they
enable a man to rise above and beyond his lower self, is established.

THE SPIRITUAL EFFORT

But, because the Gita embodies the unity of warring schools of
thought, there is no contradiction in itself. Nor is there inanity. It
is by reason that the root of things is established. The individual
human being or self is taken as the unit and leading therefrom to the
rejection of everything, which debases, everything, which ties down,
ever\^thing which connotes evil, a way is shown to the individual
to strengthen himself, to reconcile himself to the world as it is, to
make his progress while remaining in the world, to come nearer to
his Lord, to go one step beyond where he has reached in his evolu-
tion, and, if he has it in himself, to reach the Supreme. From this
position the eternal queries, which have troubled the human mind
with regard to phenomena, for which he cannot find an explanation,
v/ith regard to things superhuman and beyond human consciousness
or control, with regard to life generally, birth and death as well as
destiny, are answered, but the answer is in terms, which interpret
themselves easily to each mind according to his capacity. The fun-
damental doctrines are undoubtedly those of Vedanta. They are the
quintescene of the Upnishads. The involution from supreme
universal Self to the individual self and consciousness, and the evolu-

Introduction

27

tion from the smallest consciousness to the highest form of life and
thereafter the final Yoga or Nirvana, are all undoubtedly the funda-
mental, but, within these limits the immediate problem of any human
being, the immediate guidance, which he seeks, is secured by him.
If he can exert himself, the reward is there. If he can rise above
this normal condition into a rarer spiritual atmosphere even for a
second, it is not wasted. It helps him further, and the next effort
is easier. It is trite to say that the world as it appears is unreal,
but there is not the slightest doubt that values of things, human as
well as material, are different in human beings, and in the same
human being at different stages and at different times of life they
are different. To a collector, a rare specimen is of extraordinary
value. To the layman, it is nothing. But when the collector loses
heart and turns to something else, the most extraordinary specimen
in the world has no value for him. Values, not only of things but
of human relations, are the result of the intelligence (Buddhi). If,
in individual things, it is clear to us that values alter according to
the attraction, which things or persons have for one, then the next
step, viz., that the collective value of things in human existence is
itself the result of the collective attraction, which things have for the
mind, is logically inevitable, and this is the simple message of the
Gita. If the intelligence could be withdrawn from things, then they
cease to have value and, therefore, they would cease to bind. Events
might go on occurring; things might take their own course; materially,
according to the characteristics of each thing, it would act, but its
moaning to a human being would be different, if he could with-
draw his intelligence from these things. Withdrawing his intelligence
from things and events and centering it on the Supreme, is a task,
which the seeker has to set before him, but it is not a task, which
is slightly achieved. The Gita itself says that out of millions of
people a few try, but out of thousands of those, who try, a few
succeed. The non-search is due to ignorance and the failure to
succeed is due to weakness, to which men in their spiritual efforts
succumb, and yet for this as for any other effort, there is no royal
road. Self-help, a lot of patience and a lot of faith are wanted.
These are wanted for achieving the smallest mechanical or material
accomplishment. In a much greater degree, they are wanted for
the larger spiritual effort. In achieving a mechanical result, or ac-
quiring control over any particular branch of knowledge, the ob-
stacles, apart from fatigue and mental weakness, are not many from
the external, but in the spiritual effort, the obstacle arises from the
objects of all senses, and the moment the mind engages in the con-
templation of any object of sense, it is distracted from the main
search.

HUMAN PROBLEMS

The influence of modern European civilization and culture both
in Europe and elsewhere is that the ordinary man leaves a religious

Introduction

28

book severely alone. He expects to derive no pleasure in reading
it nor any profit, and while bowing to or sneering at religion accord-
ing to his whim, he is altogether indifferent to its literature. In
this attitude, he has probably been led by the fact that most books
dealing with dogma or mythology fail to satisfy the promptings of
the modern mind. They certainly do not envisage the conditions,
under which humanity is living at the present day. Whatever the
value, therefore, of a work like the Dnyaneshwari may be to the
student of philosophy or comparative religion, a question may be
raised, whether it is of use to the man in the street. It is precisely
in this respect, that the Dnyaneshwari differs from any other work
known to the writer. It has a message for the individual as indi-
cated previously, so that, regarding himself as the centre of his own
consciousness, and of the world, which he sees and believes in,
around that consciousness, he can take the next step, strengthening
himself against everything that will drag him down, everything that
will make him the victim of misery and sorrow, that will spoil his
success through vaingloriousness or render more galling than it is,
any form of enslavement in which he may find himself. The im-
portance of the teachings of the Dnyaneshwari, however, lies fur-
ther, and that is the outlook, which it creates over human problems
generally.

It is impossible for any good man to contemplate the condition
of the human race to-day without a feeling of horror at the substan-
tial evil, which may explode into a serious disaster at any moment.
There is in reality a perpetual condition of conflict, which occasion-
ally becomes abnormal. There is the never-ending jealousy of
nations surrounded by walls and ditches in the form of differences in
language and tradition. There are territorial ambitions on the part
of each nation and large powers are exercised by several imperial
authorities over peoples, who have come to desire liberty in political
and other directions. Apart from this regional tension, there is a
subtle but very powerful race antagonism and the conflict of colour.
In the same society, there is the conflict between class and class,
between the forces of law and order and of anarchy, between one
political party and another, between protagonists of one religion and
another. Tradition itself, which is the binding force in some direc-
tion, becomes the cause of friction in another. Men cling dearly to
what they know and most of them, without their knowing it, find
themselves in opposition to another set of men. When this perpe-
tual state of conflict breaks out into something abnormal, it gets the
name of war, revolt, and riot. Humanity has still to learn methods
of obtaining peace, i.e., of avoiding war and of settling down to a
condition different from where they started, after a war or an acute
conflict had actually occurred.

Introduction

POTENTIAL CONFLICTS

The efforts, which have been made in Europe to bring about
international settlements for the avoidance of the war, cannot be
said by their strongest advocates to have been successful. The
result can be summarised into greater circumspection and greater
watchfulness on the part of every unit of humanity. There is to-
day a much deeper anxiety not to be left out alone, in case a fresh
conflict occurs. All the hopes, which were entertained from the
balance of power and the Hague Tribunal, and the principles enun-
ciated by President Wilson and the League of Nations, have been
frustrated. The absence of war, or a serious conflict, to-day is enti-
rely due on the part of some units to a state of exhaustion, which
indicates patience, and on the part of others to a fear that in a fresh
conflict they may lose the position of vantage, which they are at
present occupying. If some nations felt sure that they had the
strength, there would be more than one war. If others felt that they
would gain something further and consolidate their power more,
there would be a war to-morrow. The absence of an acute conflict
is not, therefore, due to any ethical consideration. Nor is it due to
a real understanding of the principles, which should regulate relation-
ships between groups of human beings. The writer notes this fail-
ure not in condemnation of the efforts, which many good men have
made in Europe and America. There is undoubtedly a search to
find a way, but the way has not yet been found. In this effort,
there lies the hope of humanity and of better conditions for every
one.

While this is the position with regard to larger conflicts in the
nature of war, domestic upheavals have not been avoided in most
places. Some of these upheavals, which were based on a demand
for larger justice and larger freedom on the part of what may be
called the submerged classes, may arouse the sympathy of most
humanitarians. But even in these upheavals, based largely on the
mass disapproval of past actions of men in authority and deriving
their strength from a desire for economic improvement, no definite
principles are discernible either in the origin or in the progress or
in the methods employed. Very few lessons have been learnt and
these often at a terrific cost, with a prompt reversion to the primitive
stage.

EXPLOITATION

Men do not seem to know what they are searching and as is
inevitable, they imitate the models that society provides. The suc-
cessful modern man is he, who makes money, makes a big name and
comes to possess authority. Some of these win success in the older
countries by taking advantage of the tradition or the class, to which

Introdaction

80

they belong. Others are thrown up by a mere accident of oppor-
tune conditions or momentum, of the things they handle. From an
age, in which theoretically absolute equality between man and man
has to be acknowledged, the dominant search seems to be for success
and its paraphernalia of money, reputation and authority. Those,
who gain success, explain it as having come to them on account of
this, that or the other force, and those, who are necessarily con-
demned to existence in more moderate conditions, also reconcile
themselves to those conditions. But neither at the top nor at the
bottom is there any stress laid on human relationships.

As opportunities create wealth and power, those are applauded,
but the moral reactions amongst men are very grave. It is not
realised that fundamentally, there is the phenomenon of exploitation
inside every nation, and opportimities of exploitation outside a
nation are also seized. So long as the civilization of Europe and of
America relies on exploitation either of its own nationals or of its
neighbours, or of weaker races outside, the solution of the problem
which, if not solved, would engulf civilization itself, is going to be
very difficult. Amongst the domestic problems, which every com-
munity has to face more or less, are problems of crime stated differ-
ently, problems securing to every individual absolute freedom. They
have also to face the problem of disease, which, stated differ-
ently, would be for the whole of the human race to fight conditions,
which permanently or temporarily debase or deteriorate human life.

SEARCH FOR PROFITS

Amongst the foreign problems, with which nations have been
faced, the most prominent is the scope and opportunity for trade.
What has to be determined are the terms, on which materials, raw
or manufactured, are to be exchanged. Arising from this simple
issue, a vast network of imperialism, tariffs, transport, transport
monopoly, production and distribution, and cartels have been set
up. The manufacturers of many things, including the manufac-
turers of armaments, put their interest forward regardless of the
reaction on other human beings. They exploit every decent human
sentiment; patriotism, religious and other tradition, and everything
else is made to do service for the exploiting hand and men are be-
guiled with bogies of national danger, or danger to the race or
civilization. It is a blind search for profit or for the means of ob-
taining profit, viz., a desirable strategic position, from which profits
can arise.

Advantage appears to be taken of the backwardness of human
beings, and from this point of view, most human beings are back-
ward. Conditions of modern life in western coimtries and in the

81

Introduction

east do not give time for reflection to an individual as to what he is
and what he is doing, and most men are content to follow the lead
of other men. Their whole discipline from childhood onwards
compels them to a certain line of action and organized public opi-
nion, which is controlled by a few men at the top, determines what
they do. On a clear referendum whether a war was wanted

or not, and whether an individual felt any enmity to a distant indi-
vidual located elsewhere, the reply would be of only one kind, and
yet wars have taken place and might take place on a larger and
more destructive scale hereafter.

CONDITIONS OF CIVILIZATION

This analysis of the conditions of civilization is crude in its
simplicity but is in the main true. There is no deliberate attempt
here to under-estimate the worth of human beings. Activity and
energy, which can be destructive, can also be productive. All men,
who, by their situation and circumstance, are led into actions, which
are either directly or indirectly calculated to harm human life and
society, are not necessarily bad. The writer does not believe that
there is any inherent evil in any race or any set of men, but if it
were carefully observed, it would be found that men take guidance
for most things from somebody else. Where the guidance is not
immediate and direct, it involves imitation of the models, which
society holds before them. That the net result during the last one
hundred years has not been to raise the human spirit or outlook, or
to set human society on an upward path, cannot be gainsaid. If
such a guidance had not been forthcoming, it is not for lack of
thought or for the lack of effort, of earnest minds in the west.
Many such efforts have been made. Many have strenuously tried
to And a solution. Many had the courage of advocating a solution.
It is possible that some of these solutions, if universally adopted,
would have led to better results. The tradition and received me-
thod from above are of great importance. The writer firmly be-
lieves that what is wanted for settling world problems to-day is a
great mind from the east capable of detachment and capable of
that wonderful quality of the analysis of personal motives, which
reached its highest culmination in the east, as well as that wonderful
quality of synthesis, which has been disclosed more than once in
the past. If the human race is not destined to go down to the pri-
mitive in one form or the other, with perhaps change of name, if
violence is not going to be the only one or the most important wea-
pon for settling things, if civilization is to signify the uplift of the
individual human self, then these results might still come forth at
sometime in the future. It is possible that these results might take
the form of religion as had happened in antiquity before, whenever
the human spirit was troubled beyond a certain point in any exist-

Introduction

32

ing state of society. It is possible that this might take some other
form. Higher thought is not the monopoly of any individual. In
fact, it has now been definitely established that simultaneously
many minds in the world, following a certain notion, have by some
subtle manner been trying to solve the same problem. In such an
effort, if the best presentation of Indian civilization and of Indian
thought and of Indian ethics can help, this work ought to prove
useful.

“ REGARD EVERYONE AS YOU WOULD REGARD YOURSELF ”

It is anticipated that to any earnest thinker, whatever his indi-
vidual belief may be, this help would come, because, as mentioned
l( fore, the Dnyaneshwari starts with the individual self, who is cons-
tantly facing problems of one kind or the other. If he can go be-
yond the immediate troubles, which are annoying him, other pro-
blems come before him and still others, right until he has reached
Nirvana. If he can realise, that some of the problems, which
trouble him, are really commonplace, that the solution of them
would be on lines, on which these problems have been solved be-
fore; that so far as they depend on physical environment or on out-
side things, they would take their own course and obey their own
laws. If a man can, however, rise above these problems, he would
have a higher set of problems before him, a higher set of laws,
which would affect those problems and so on. But in the solution
of all these problems, whether lower or higher, a certain fundamen-
tal realisation has to be kept before the mind, and, that is, (“ Atmo-
pamyena Sarvatra.’O See everything as if it were yourself.’’
This teaching runs throughout. It is the highest teaching of demo-
cracy. In order to reach the highest form of truth, individual pride,
pride of station, position, colour, possessions and all the other dis-
turbing factors would have to be eliminated. Even the smallest
mechanical achievement requires a certain amount of skill. The
constant realisation of human responsibility also requires a great
discipline and those alone, who can achieve this, can achieve true
thought. This being the main teaching of this work, its bearing
on the solution of world problems will be apparent to those, who
can rise above the traditional barriers raised by the prevailing pri-
mitive condition of humanity.

SELF-KNOWLEDGE AS BASIS OF HUMAN RELATIONSHIP

Some of the western thinkers have already realised that any
review of the conditions of Europe, in which the Balkans and other
south eastern countries and races are regarded as inferior, or in any
other manner as materially different from the Anglo-Saxons, would
be thoroughly useless as being based, on sentiment or superficial diffe-
rence. It may be a correct description, but it offers no solution.

Introduction

If races and peoples are inferior, so are individuals inside a nation,
and yet for the purpose of the constitution, every bias given to
property or possession or to birth has been already eliminated or is
sought to be eliminated. In countries, which claim to be democra-
tic, critics will be found, who would maintain that democracy is not
thoroughly established. The grounds, on which such critics base
their criticism, are also the grounds, on which a world settlement on
the basis of superiority and inferiority cannot be found. The
principle of self-determination was the first serious departure from
the claims of those, who had the power to lay down the dictum
and the resources to enforce it. But it clearly does not go very
far. People manage their own affairs in their own house, but when
there is a fire, a few neighbours help them, even when organized
municipal fire brigade does not exist. There is not sufficient inte-
rest in international matters, when it is a question between a power-
ful nation and its neighbour, or a powerful race and another race.
So long as exploitation in any form is not only allowed but ap-
plauded, honest dealings between man and man will not arise.

I am not speaking with any disparagement of the races in the
west. They have shown very great capacity and enterprise.
Those, who have sought to penetrate to the North and the. South
Pole, to travel by air and under water and to unravel Na-
ture’s secrets, with a view to secure for human beings greater control
over natural surroundings, cannot be said to be lacking in that im-
pulse to knowledge, to which alone knowledge responds. The
difficulty, unfortunately, would be that, self-knowledge in the direc-
tions, in which it may be a link to better human relations and greater
spiritual development, is divorced from material rewards. It is
common enough to hear, that there is a lot of information, without
which human beings can get on very well. The mass attitude to-
wards knowledge of every kind has thus been unsatisfactory in all
places in the world. The promotion of knowledge by the state in
various countries is also in another direction. In short, the day
seems to be yet very far, because, the fundamental notion, on which
the relation of human beings with one another should be based, is
still defective. No search is being made for this. Every one, who
steps out of the trodden path, is suppressed, ridiculed, or sat upon
with the result that the root ideas of the human life are left to take
care of themselves, while mankind busies itself with superficial
growths and branches.

RESPONSIBILITY FOR SUFFERING

The affairs of humanity seem to be running along traditional
lines involving search for political power in the first instance

Introduction

84

and then for money power, with the inevitable reaction from both
and from the breakdown of credit. The fact, that there is no net
improvement at the end of a period of time, would indicate almost
as if mankind had given up the effort to improve, but the hope
lies only in the persistence of such effort. It is not enough that
the few dark spots are removed, and efforts are made for the aboli-
tion of slavery, for prison reform, and the control, or abolition, of
prostitution. Would slavery, or the subjection, of one mass of
people to another, still continue? There is still harshness and
cruelty, unjust deprivation, and the denial of elementary liberties
not only to individuals, but to large masses of population. Not
merely in national politics, but in internationalism, there has crept
in a spirit of casuistry, which, while recognising an evil, tries
either to minimise and explain it, or to foist the blame therefor to
somebody else, or, still worse, to attach the responsibility on the
shoulders of those, who are the sufferers. That something is lack-
ing should be obvious to any impartial observer, who would wish to
see the human family live not merely in harmony, but in robust
health. Jesus Christ took upon himself the responsibility for all
the evils, which existed in his times. Gautama Buddha was so
overcome at the misery and helplessness of human beings around him.
that he gave up his throne and not merely sought solace and
contemplation, but attempted to establish the rule of justice and
humanity. The essence of the teaching of Dnyaneshwar Maharaj
is that every right-thinking man must take the responsibility
for all the suffering, which goes on around him. The private
ambitions of individuals and the public greed of nations could only
be checked, when millions of right-thinking people will raise up
their hands and cry halt. It is in the hope that such good men will
arise in all countries simultaneously and will constitute a link
towards the establishment of the fundamental doctrine of the unity
of humanity, that this work is offered in the English language.

HINDUISM ACCORDING TO THE GITA

The Gita is regarded by the outside world as the sacred book of
the Hindus. It would be, therefore, legitimate to claim that, whatever
is essential to the life of a good Hindu on the side of religion, is
what is prescribed for him herein. One finds everywhere in the mat-
ter of the relationship of man to man the explicit gospel of adher,ence
to truth and the faithful discharge of one’s obligations. With regard
to the personal life of an individual, what is definitely enjoined is
the control of the mind by constant resistance to the call of the body
or of the objects leading ultimately to physical satisfaction. These
encompass roughly the highest requirements of faith, apart of course,
from prayer to the Almighty, which a strictly religious Hindu should
carry out according to the Gita. If that were so, it is impossible for

85

Introduction

any obsei/ver of contemporary life not to feel that the things, which
masquerade under the garb of Hinduism, the forms and observances,
and the customary rituals, are an altogether extraneous and malignant
gipwth. The problem in India during the next thirty
or forty years is going to be the difference between Hindus and Mus-
salmans. In so far as such difference are based on material motives
and the desire to have an adequate or greater share in the good things
of life, nothing need oif can be said at this place, except that, when-
ever a thing is carried to the extreme, there must be a reaction, and
in the spiritual world at all events, a price has to be paid for every
deviation from truth and justice. The punishment cannot be escaped
and in fact, even to a superficial observer, it would appear that nature
does not work by the shortest cuts in issues of this kind. But, in so
far as it is claimed that the differences between Hindus and Moslems
are based on differences of fundamental doctrines of. Hinduism and
Islam, with all humility I should like to point out that, after a close
study of the Gita and of the wonderful explanations thereof by
Dnyaneshwar Maharaj, I have come to the conclusion that the unity
of Godhead, which is stressed in Islam, is also of the essence in the
faith, which claims to derftve its fundamentals from the Gita. Much
deviation from this doctrine of pure unity exists everywhere, and it
would be idle to shut one’s eyes to its existence. But in the Gita
it is distinctly put down as due to the deficiency and limitation of
the devotee, rather than as part of the final truth.

“What is to be known as ‘Dneya’ is Brahman, unattainable by
any means except those of wisdom (Dnyana), after knowing Whom,
no duties survive. After attainment of this wisdom, therje is identi-
fication with Brahman. After knowing Him, the rotation of birth
and death is left behind and constant and unbroken joy is produced.
That is the object of knowledge, which is unborn and self-existent. If
you said He did not exist, then you would see Him in the form of
this universe and if you said that the universe was Brahman, it is
nothing but an illusion. In Him, there is neither the seer nor the
seen, neither appearance nor form nor colour. It is difficult for a
man to say that He exists and yet if you deny it, there is the whole
phenomenon of the universe to be explained, as to who made it and
why. In this manner in the discussion whether He is or He is not,
even the Vedas have been exhausted. Thoughts cannot cross that
region, where these questions can be decided. Just as earth is in the
form of vessel made of clay (and yet distinct from it), so is Brahman
in everything and comprising everything (and yet distinct). At all
times and places without being identified with time and place. Brah-
man actuates the movable and the immovable. The universe has
thus been called His arm (Vishwabahu), because everything hap-
pens everywhere through His prowess. The universe has been

Introduction

36

called His feet, because everything is contained at the same
time in Him. His light reaches everywhere and He sees everything
like the sun, which has neither eyes, nor limbs. And though without
eyes, the Vedas have named Him “All-seeing,” because He sees
everything. Because He is above on the head of every one. He has
been called the head of the universe (Vishwamurdha) , and like the
fire, which has its mouth in its body and which consumes everything.
His mouth is everywhere. Hence He has been called by the Vedas
the universal mouth (Vishwatomukha). Just as in everything, there
is space, so He has His ear in all spoken words. Hence we say that
He hears everything, because He envelops everything. All these
discussions of the Suprleme Self are merely a means of describing His
all-pervading character. Otherwise all this talk of hands, feet, eyes,
etc., would be absurd where, properly speaking, there is complete
non-existence. When a wave meets another wave and breaks it up,
is there any difference between the attacker and the attacked? They
are both water. So Brahman is One and all these descriptions are
merely to indicate that whatever is differentiated into two, is really
one. Even when zero is indicated, it is noted down as a point.
Thus unity has to be described by means of duality. If these forms
of speech were altogether prohibited, unity itself would be lost except
by such description in the continuous link between preceptor and
pupil. Now, listen, how everything, which is known by human mind,
is enveloped by Brahman. Brahman is all-pervading, in all things
in the same manner as space constitutes the sky, thread becomes
cloth, liquidity is water, light is the flame of the lamp, the smell of
camphor is camphor and activity is visible only in the body (or the
action of the body). A bead of gold is liked by us, but it is nothing
but gold. A stream may go zigzag, but the water in it is running
straight. Iron, when it becomes red hot, is still iron. Space looks
circular in a vessel and square in a monasteny, but the shapes do not
affect the condition or quality of space. So Brahman is constant,
though He may appear changing. He may appear in the form of the
mind or the senses and the principal spiritual qualities, but just as the
sweetness of molasses is not restricted, when it is made into a lump,
so Bijhhman is not confined to the functions and characteristics of
the senses. Butter is concealed in milk, but milk is not called butter.
It continues to be called milk. (Chapter XIII, pp. 211-213.)

UNITY OF GODHEAD

“ Though he pervades everything in the world, yet the universe
is not Brahman. A bracelet gets its name because of the shape, but
in reality it is gold. Brahman has neither name, nor f(n|n, nor cor-
relation, nor species, nor action, nor differentiation. Brahman has

87

Introduction

no characteristics (Gunas), though He may appear to rjeside in the
Gunas. The unwise attribute qualities to Him, but that is wrong.
The clouds cannot be called the sky. Nor can one wear an orna-
ment, which is seen only in the looking glass. The reflection of the
sim in a pool of water is not the sun and there is no water in the
mirage. It is an erpror to conceive the three-fold characteristics in
Brahman. Brahman may appear to pass through the three qualities,
but this is as unreal as the enthronement of a beggar in a dream.
Br 2 ihman is without qualities (Nirguna), Brahman peiyades every-
thing alike, just as heat is the same though the Are may be in a dif-
ferent form. Brahman is indestructible and minutely pervades every-
thing. He is the supreme object of knowledge inside and outside the
body, near and far. He is One and there is nothing beyond Him. He
is perfect everywhere, just as sweetness in the milky ocean is alike
in all its parts. He is the same towards all existence including the
meanest. Being One, He is in them all, just as the moon is reflected
in a thousand vessels of water. The taste of salt is the same, though
there may be different grains. The quality of sweetness is the same,
though the^ may be thousands of pieces of sugar-cane. Brahman,
while pervading everything in this uniform manner, is also the source
of universe. As waves come out of the ocean and as the ocean itself
is the cause of the waves, so all life finds its support in Him. Just as the
body is the same, though it passes through the three ages, viz, child-
hood, manhood and old age, so Brahman is one and unbroken through
origin, existence and end. Just as the sky does not change during
the morming, mid-day and evening, so as creator. He acquires the
name of Brahmadeva, as supporter He gets the name of Vishnu, and
as destroyer He gets the name of Shankar, and behind these three-
fold qualities. He remains quality-less (Nirguna). When the final
element disappears, and when the threefold qualities disappear, He
remains the great negative. He is the final goal of knowledge. The
remains the great negative. He is the final goal of knowledge. This
is the supijeme doctrine of the Vedas. He is what burns in fire,
what cools in the moon, what shines in the sun. He gives light to
the stars and He is the lustre of lustre. He is the beginning of
beginnings. He is the growth of growth, the intelligence of intellig-
ence and the consciousness of consciousness. He makes the mind
what it is, eyes what they are, the ears what they are, and speech
what it is. He is the life of life, feet of motion and He is the activa-
tor of all activities. Through Him arise form, expansion and death.
He is imrivalled (Swaswarupa) . He holds the eai|th. He makes water
flow> light travel and wind move. He contains the sky in Himself.
Everything, which is felt and seen, is through Him. He pervades
everything perfectly and in Him there is no duality.” (Chapter XIII,
pp. 213-14).

Introduction

88

“ People, pursuing various sects, worship Agni, Indra, Surya and
Chandra in ignorance of the fact that I am All-pervading. Even
these attain Me, because I am everywhere, but their devotion is not
pure. It is vicailicus. It is as in a tree, where the leaves and the
branches are the result of one seed, but as it is the fimction of the
root to draw the nourishment, water should be given to the root
(and not to the branches.) Even though there are ten senses at-
tached to one body, whatever objects these senses are dirtected to,
reach one consciousness. Would it be right to put delicacies in the
ear, or to put flowers in the eyes? The function of eating involved
in taste is to be performed by the mouth alone, and smelling is the
function of the nose. I should be therefore worshipped in My own
name. The worship of Me without knowing Me is purposeless.
The eyes of action are flxed in knowledge and these eyes should be
pure and unobstructed. So any worship not recognizing Me is
fruitless.

It is quite true, that there is no one else to enjoy the Yadnas,
which are performed by various people. There is no doubt that I
am at the beginning and I am at the end of every Yadna and yet
these people direct their worship to the different gods (Devas).
On the excuse of giving it to the Devas and to the ancestors, the
water of the Ganges is thrown back into the Ganges. So what i?
Mine, they return to Me, but their intention is different. Such men
do not, therefore, reach Me. They go where and as far as their
faith takes them.” (Chapter IX, p. 140).

“ I regard all living beings alike. I have no distinction such as
‘Mine’ and ‘Thine’”. (Chapter IX, p. 143).

IS IDOL-WORSHIP APPROVED OF IN THE GITA ?

The most outstanding matteij, in which formal Hinduism differs
from the practice of Islam, is in the worship of idols. Once this wor-
ship becomes a matter of common practice, every conceivable diver-
sity in form, shape and colour, name, location, etc., of idols, may be
imagined, and, taking human psychology as it is, it is not impossible
to infer that the variety of names given to Godhead and the persis-
tence of the idea of multiplicy with refer|ence to God, is the result
of idolatrous practice. Not only is there no warrant for idolatry in
the Gita, but there is a distinct and direct negation thereof. The
condemnation, in my opinion, is so extensive, that it would justify
the emergence of a sect of Hindu purists, who would put the break-
ing down of the idols as the foi|efront of their active programme.
Tolerance and Hinduism have been simonymous in the past, and,

39

Introduction

possibly, conditions of life in the past have justified such tolerance,
at whose door it is not unusual for those, who take pride in Hindu-
ism, to put many gains and few losses. But the spirit of tolerance
has been undoubtedly overdone. Tolerance, which leads to assimi-
lation, may be useful. Tolerance, which leads to friendly relations
between strangers, is undoubtedly good, but a toler|ance, which leads
to the setting up of debased standards of conduct, or of the perver-
sion of worship, and, in particular, which leads to the satisfaction of
human vanity in the construction of temples, the deification of every
eminent party, either in the contemporaijy life, or in tradition and
mythology, the setting up of idols to be used as an active means of
exploitation by the priestly classes, are all symptoms of the decay,
which Hinduism must pull down, if religion, which should console
one and explain things, is not to become an active instrument of
human deterioration.

People should live not in the past. A general clean-up would
be called for, where ordinary sweeping and dusting is not done every
day. Hinduism, in actual practice, seems more like an old curio-
sity shop and like a veritable jungle, in which everything was allow-
ed to grow as much! and as far as there was scope or physical possi-
bility for it. Thene is no reality with regard to the day to day
thoughts of the Hindus in respect of religion, because it has become
a formal affair and a mechanical thing. If idols were merely sym-
bolic, the original idea would come up sometime or the other, but
the symbols have appropriated the place of reality.

Taking the forms of the idols, one has again to point out the
debasement of the human spirlit. Idols, that represent isolated my-
thological figures, like Ganesha and Hanuman, may be left out of
account, but, in the main, idols either represent the male or the
female, or the physical sign of the phallus representing the instru-
ment for the perpetuation of life. The multiplicity of hands, or
feet, or heads, which are attached to some of the idols, is, again, a
very crude and imsatisfactory attempt to depict the superhuman
(anthropomorphic). These crudities are, therefore, not an item of
credit to Hinduism. For their perpetuation I have looked and
found that the primary motive has been economic, viz., the interest
of the priestly class.

TEMPLES AND MOSQUES

Therje is no limit to the temples in any particular locality in
India, except the charity of the faithful, or their vanity, or their
disturbed conscience. As a matter of fact, in most localities there
is a plethora of temples. At places of pilgrimage new temples are
set up, denoting a very high degree of commercial entei^irise on the

Introduction

40

part of priests, who wish to mulct the devotees of their coin. A
temple, having been thus set up by anybody at any time under any
circumstances, immediately finds a keeper, who pretends to be a holy
man in charge of this temple, and the weak and the superstitious
and the faithful feed this parasite with moneys, which should go
towards the building up of the body and the mind of their) children.
Hinduism, in actual practice, permits individual worship at all times.
The temple, instead of being regarded as a place, which a man visits
with the intention of casting aside thoughts of the world for the
time being, and of securing correlation with the Almighty, has
become merely a social habit, with the force of public opinion,
egged on by the subtle devices of priesthood, is strong enough to
keep up for most men. Remove the idols, and the economic para-
sitism, from wfiich India suffers, would to a very large extent
disappear. There would be the restoration of pure faith as it is
definitely and clearly laid down in the Gita, and simultaneously, there
would be less occasion fon contrast and misunderstanding with the
votaries of Islam. This is not the place to emphasise either the
political or the economic grievances of either community, but,
undoubtedly it must be mentioned that it is high time Hinduism
looked within itself, rather than continued a childlike play with gods,
that are treated as dolls, and with dolls that are treated as gods.

CAN TRUE RELIGION BE AGGRESSIVE ?

The moRt extraordinary advocacy of Hinduism, which I have
come across, and which is absolutely alien from the real thing, is that
a Hindu must die for his faith if necessary, and his faith consists in
defending even at the cost of his life not only every actual idol, but
every structure or temple, and every part of it, — in other words,
bricks, mortar, stone and wood. Such brick, mortar, stone and
wood are to be defended at the cost of one’s life not merely with
reference to one or two places in India of a definite sanctity of
ancient and traditional order, but with reference to any and every
temple or iriage, that may have been set up by any one at any time.
This advooa :y of the defenders of r|eligion is, to my mind, thoroughly
unjustified. If human beings want to fight with one another and
want to get some kind of excuse to carry on this fight, and that
excuse is to be the defence of the temples, I have nothing to say.
Otherwise it seems to me that true religion is incapable of being
attacked. The religion, which the Gita advocates, is primarily that
of the relation of man to man and of man to his Maker. Death is
very laudable in the course of perfformance of one’s duty, but
aggressive Hinduism, which, instead of turning within itself and
purifying itself by going to fundamentals, advocates, in pure reaction
and imitation, a war not only against the culprits when there is an

41

Introduction

outrage on any temple, but against all followers of a different faith,
cannot but be regarjded as a symptom of degeneracy and madness.

Whether the movement for purification and reform of Hindu
faith will ever emerge in our life time, is more than I can say. It is
necessary, on every consideration of the welfare of the commimity,
that human advancement, not merely inside India, but outside, could
be materially assisted if Hinduism became what is advocated in the
Gita and not what we find it outside. Those, who wish well to
India, are bound to indulge in a dream as to what would happen if
Hinduism were reformed on these lines. On this assumption I can
conceive of men acknowledging the principle, that there is one God,
assembling together at a place, which may be called a temple or a
mosque, or which may come to have an altogether new and more
appropr|iate name hereafter, — ^men, who earnestly seek to dwell on
unity rather than on diversity, to live in reality rather than in fantasy
and to emphasise the greatness of the Almighty, and the smallness
of the individual self. While all this should happen under that
happy assumption, I cannot help expressing pessimism arising out
of the observation of human affairs, that things do not happen in this
happy fashion. Things come right in human affains after they have
gone wrong, and nature does not work by short cuts, but apparently
by longer and more destructive processes. Whether the impulse for
self-improvement and for national consolidation will give rjise to the
impulse for a religious purification in India, is more than I can say.
But, should there be a movement for such religious reform, there
would be enough support and warrant from the fountain of the
highest religious thought contained in the Gita and in the wonderful
commentary by Dnyaneshwar Maharaj. The following extract from
the body of this work would illustrate this.

“If you are, therefore, afraid of endless repetition of life and
death and really anxious to reach Me, then bear in mind in all its com-
pleteness this great doctrine. Erring ones find fault with My pure
nature, in the same way, as a jaundiced man finds the rays of the
moon to be yellow. The man with a foul mouth through fever
finds even milk as bitter as poison. Therefore, remember that if you
attempt to see Me with material eyes, youi will not succeed. Nectar,
which has been drunk in a dream, does not make a man immortal.
So those, who try to see Me by means of physical eyes, never know
Me. You will often hear several stupid people with physical eyes
speaking of having known Me, but between them and true know-
ledge there is the screen of material consciousness. Seeing the
refiection of planets in the water, the swan, mistaking them for
pearls, falls into the water from the high skies and dies. If mirage
was mistaken for the Ganges, could one find any watei?,?. If the

Introduction

42

Babul ti]ee were touched in mistake for the tree of desire (Kalpa-
Vriksha), one will only get pricked by thorns. What will one get,
if one were to handle a cobra in the belief, that it is an emerald neck-
lace, or if one were to pick up bits (of glass) thinking they were
jewels? What would be the result, if one were to tie bits of
smouldering fire in the handkerchief, in the belief that he was
packing up hashing jewels, oij, if a lion were to jump into a well
seeing his own reflection in the water? A man, believing Me to be
human and acting on that belief, is like one trying to catch the moon
in the reflection of the moon in water. Like a man wanting the
effects of nectar from a glass of slops (Kanji), the faith of these men
is misdirected. How can I be seen by those, who worship Me withi
great devotion in physical idols thinking them to be indestructible?
A man cannot reach the western coast, when he starjts out for the
east. Corn cannot be secured by pounding husk. My pure nature
(Vishwarupa) cannot be recognised by looking at this material
world. Froth will not give the satisfaction, which water gives.
Those, who attempt out of erroif arising from confused under-
standing, to ascribe to Me the ordinary operations of life and death,
are thus misguided. They give to Me name. Who am without name,
ascribe actions to Me, Who am without actions, think of Me with a
physical body though I have none, give form to Me, though I am
formless, give attributes to Me when I am without attributes, and
worldly duties to Me where I have no obligations. They allocate
coloun to Me, Who am without colour, qualities to Me, Who am with-
out qualities, hands and feet to Me, Who am without hands and feet.
They establi^ measures for Me, when I am boundless, location for Me
\yhen I am Omnipresent. As one sees silvan scenery in a dream
when asleep, they imagine that I, Who am without ears, have ears.
Who am without eyes, have eyes. Who am without limbs, have
limbs, and Who am without form, have a form. They think Me
manifest, when I am not visible. They think of Me with desires
when I have no desires and they ascribe to Me the feeling of satisfac-
tion, when I am satisfaction itself. They give clothing to Me, Who
need no clothing, ornaments to Me, Who need no orjnaments, and
they find causation for Me, Who am the cause of everything. They
make an idol of Me, Who am formless. They conceive this idol as
self-existent, and though I am everywhere, they pretend to invoke
Me and vice "i/ersa. I am permanent and self-sufficient. Yet they
ascribe to Me childhood, youth and old age. They conceive duality,
where there is unity, they ascribe actions to Me, Who do no actions
and offer, food to Me, though I need no food. They describe My
family, Ijhough I have no family, and though I am imperishable, they
mourn My death. While I reside in every heart, they conceive
friends and enemies of Mine. I am complete, the embodiment of joy,

48

Introduction

and yet they think of Me desirous of various pleasures, and tiiough
1 am omnipresent and equal to all, they conceive of Me as located at
a place* Though I envelop everything in the universe, they think
of Me as fractional and even talk of My destroying people through
anger. In short, through their ignorance, they believe that I share all
these petty human characteristics. When they see an idol in fr<mt of
them, they worship it with devoti<m as towards God, andj when it is
broken, they believe that God has disappeared. Because they conceive
of Me with forms and attrSbutes of a human being, this materialism
on their part keeps them away from true knowledge.” (Chapter
IX, pp. 129-131).

SMASH THE mOLS

The play of children is diversifying and innocent, imtil it inter-
feres with the practical affairs of the grown-ups, and at that point it is
peremptorfily stopped. If there is some one egging on the children
to mischief, the wrath of the elders is even more severe and the
action taken is more resolute. Where the play is likely to do harm
to the children themselves, the play is immediately inetrdicted. These
are the conditions prevalent in India with regarjd to the formal
worship of the Hindus. It is only under such conditions that one
can see one set of devout Hindus defending their faith against
another set of Hindus, who are called imtouchables, in the case of
temple entry. When the full significance of such an episode soaks
into one, who has attempted to imbibe the fundamental doctrines of
the Gita, the only devout desire, that one can express, is that a reform-
ist movement should start amongst the Hindus, which will smash
the idols, as Mussalmans in historical times desired to smash them,
and which will restore the faith to its fundamental purity. Heredi-
tary priesthood is at the root of hereditary untouchability, and both
these are survivals of something that might have existed in the
social law and order? of ancient times sanctioned, as all social law and
order is sanctioned, by religion for the time being, but certainly un-
connected with the fundamental truths. As Americans swear by
the doctrine of liberty and democracy, and an Englishman swears by
his constitution, such as it is, but both can be good patriots, and in
actual practice such profession does not interfere with the proper
organisation of life and the making of laws regulating the conduct
of man as against another man. Changes in the established order
are always difficult, but situations have aijisen in the past, where good
and peaceful citizens have longed for revolutions. Such a situation
undoubtedly exists with reference to the practice of the Hindu faith
as it can be seen in India, and since progressive reform cannot be
expected, it would be a good thing to have a complete revolution, to
have this in the interests of religion itself, as otherwise the debase-

Introduction

44

ment and materialism of modern Hindu worship cannot but encourage
flippancy and atheism in practice.

There has been in the original much introductory matter in, each
chapter spoken, before the proper subject matter of the Gita was
taken up. This has been omitted by me, not because it is not full of
beautiful expression and great ideas, but in order to retain a continuity
of thought on the subject matter of the Gita. In a spoken discourse
introductory remarks are necessary to secure the attention of the
audience. Every speaker triies to get the hearers on his side to start
with, to open those very small gates of understanding, which are
normally locked up. But I have ventured to consider these as
impediments in a work, which is to be read. In order to give some
glimpse, however, of the personality of Dnyaneshwar| Maharaj, the
original author, I am giving a few quotations from the 'material
omitted.

HUMILITY OF THE GREAT

To judge by this and other works, Dnyaneshwar Maharaj, the
author of this work, had the most penetrating intelligence and power
of expijession beyond ordinary human standards. Even the best
amongst writers and thinkers proceeds on his task with remarkable
humility. The result speaks for itself, but it would appear that men
have to bend to receive great teachings. Only those, that are over-
whelmed with their limitations, can bi^eak those limitations. Only
those, that feel the bonds, can become free. I shall let the original
author speak in his own words: —

“This discourse is to be studied in the same way as a bee
gathers honey without hurting the flowers, without noise and
exertion. The best way to imderstand a principle is to dwell on it,
and not to talk about it and to receive its teachings with a serious
purpose. I, who am confidently addressing you, all wise men, do so
because I know you have generosity in your heart. I need not
apologise for my errors, because I know you will overlook them
through your partiality for me even as a mother, instead of resenting,
is delighted with the lisping wofds of her child. What you might resent
is my daring in attempting to explain the meaning of the Gita and
calling upon you to hear it without realising how very difficult my
task is. I am like a star facing the sun- and like a sparrow trying to
empty the ocean by her beak. ... If I am rash, I know that you are
indulgent. ... In my venture I beseech you to dot my i’s and to
cross my t’s.”

“ Dnyandeo says to the audience : Because of your affection
for me, you appreciate what I do, as a mother appreciates the baby

4S

Introduction

language of her child. For wise men like you, there is very little that
I am mentioning. There can be nothing to teach the children of
Saraswati. There is very little, that can be served in a vessel made
of nectar. It is impossible to cool the moon by fanning him. You
cannot decorate, what is already decorated, and it is no use playing
an instrument before eternal music. Perfume cannot perfume itself.
The ocean cannot go out for a bath. Space cannot be contained
anywhere else. I have very little to offer to you by way of discourse.
I am like the worshipper, who offers Arti with the little light from a
wick made of cotton, to the sun, who lights the universe. To the God
Varuna, do we not offer a little water in worship ? In the same way,
my discourse is my humble offering to you. Please accept it, even if
my words are worthless. Our relations are like a child wanting to
feed the father, and the father opening his mouth to receive what the
child puts there. It is the characteristic of the affection between you
and me. I hope you will not, therefore, be upset with any liberties
that I take. When the calf strikes its head against the cow, the flow
of milk is encouraged. The affection of those, who love, is doubled
on reconciliation (after quarrel). I speak, therefore, in the assurance
that my childlike expressions will bring forth tenderness from you to
me. My discourse is the expression of my smallness before you;
otherwise, who would attempt to confine the rays of the moon in a
close space or, to give additional velocity to the wind, or to embrace
the sky, or to dilute water, or to penetrate buttes by means of the
churn ? Have I got the fitness to explain in Marathi that meaning of
the Gita, which transcends the learning of the Vedas? It is only
because I desire your affection, that I venture in this direction. I
need youq reassurance. Rain, in the form of your favourable
attention, will ripen in the com in the form of my intelligence and
will mature its full meaning. With your indifference, the sprouts
will dry up. The meaning of thought is waiting for expression, and
it arises from the thought. The intelligence receives thereafter the
gift of devotion (Bhakti) and conviction. When the breezes of
discourse are blowing, clouds in the form of thoughts gather in the
cavity of the heart of the speaker. The indifference to Gita destroys
the charm, but I shall not prK)ceed further. Rice caimot offer
prayer, that it should be appreciated by those, who eat it. Dolls
cannot request the showman to pull the wire. The showman makes
them dance, not for the sake of the dolls, but to show his skill.
Therefore, why should I worry about these things? It is for you to
enable me to speak.” (Chapteq IX).

PUPIL AND PRECEPTOR

The object of the following quotation is to convey to those, who
would understand the mind of India, the queer mix-up of pride and
humility. Both are real. Humility attaches to the pupil, who is the

Introduction

46

vehicle of knowledge, but the pride of the pupil is not in himself, but
in his teacher. In an age, when writing was difficult and scarce,
knowledge was not only maintained, but transmitted by the spoken
word from one gener)ation to another, and the most important thing
in the preservation of knowledge was the link with the past. Modem
India is the poorer, because such link is now broken. The printing
press, with its appalling output of millions of works every year,
cannot replace that human touch, which alone made knowledge real,
instead of verbal, and of practical application to human experience,
instead of being at random. It also is to illusrtate that, those, who
knew much, did not value the knowledge for itself, but for what it
enabled them to do in life. Knowledge in other) words could only
be contained and digested by those, who have got healthy lives and
who have made progress along the path of discipleship. There are
many traps and pitfalls along this road, but here is none more fatal
than the feeling of pride in knowledge. Dnyaneshwar Maharaj
clearly conveys in his intijoductory remarks, that he has eschewed this
pride. He is never tired of proclaiming his own ignorance, help-
lessness and stupidity, without the favour of the preceptor. He
ascribes merit to his teacher. He beans the burden of shortcoming
himself. The gratitude to the teacher is not merely for what he had
done in the past, or for what he was doing at the moment, but for
the continuing enlightenment, which is to arise out of the seeds sown
by the teacher.

“ The beautiful person, even when not adorned by any
ornaments, appears attractive by himself, but, if ornaments are put
on his body, then does not the attraction increase considerably ? Or,
it is the nature of pearls that, they give additional lustre to gold and
therefore, they adorn gold, but they are very attractive even when
they are by themselves without gold. Or, in the spring, whether we
take the flowers of primrose loose in the hand, or, whether we make
them into a garland, there is no defect in their scent. In this way
I have constructed in the ‘ Ovi ’ verse, this very beneflcent discourse,
which would give great joy even when it is sung, and would give equal
advantage when it is merely read without being recited. In this there
are interwoven in the ‘ Ovi ’ verse sentences, which are capable of
being understood from the youngest to the oldest, and which are full
of the flavour of the joy of Brahman. Just as, in order to have the
scent of the sandalwood tree, it is not necessary to await the moment
when it flowers, so, since this discourse secures Samadhi, the moment
it reaches the ears, why should it not become popular after it is
heard ? Side by side with the recitation, if it is discussed, nectar
itself will be insipid before the sweetness, which will be produced.
In this way this discourse has spontaneously become the resting place
of poetry, and the hearing of this discourse has encompassed

47

Introduction

“ Manana ” and “ Nidhidhyasana.” This discourse will secure to any
one the joy of Self. Though he will merely hear it, all other senses
will be qually satisfied. The Chakora is famous in his power of
enjoying moonlight. Yet the moonlight is aveiilable to every one.
In this way by this spiritual science, while he, who has acquired full
control of the senses, will get full joy, even other persons will get the
happiness of speech. Such is the prowess of Shri Nivritti Natha and,
therefore, (I will say), that, this is not mine, but is merely an
indication of his great favour. On the banks of the milky oce2in Shri
Sankara at one time imparted a piece of wisdom in the ears of
Parvati. I do not know when it was done, but at that time in the
waves of the milky ocean in the inside of a fish lay concealed
Matsyendranath, and he acquired it. The Matsyendranath met
Chauringinatha, who was an invalid both in hands and in feet on the
top of the Sapta Shringa moimtain, and the moment Chauringinatha
saw him, he acquired the full use of all his limbs. Then, desirous of
enjoying unbroken Samadhi, Matsyendranath imparted this wisdom
to Gorakshanatha. You can almost say that he crowned on his own
throne as the greatest of the Yogis, Gorakhanatha, who had destroyed
all objects of senses and who was like the ocean full of lotuses in the
form of Yoga. Then from Gorakhanatha, Shri Gaurinatha acquired
fuUy this happiness of the joy of Advaita, which was transmitted
from Sankara. Gauranganatha, finding this world gripped by Kali,
ordered Nivritti Natha to go with all the prowess of Dnyana, which has
been acquired through a chain of pupils from Sankara, the first Guru
of all, and release from the bonds of misery the beings, who were
gripped by Kali. Shri Nivritti Natha was most generous from the
beginning and, in addition, having secured this command of the Guru,
it was like a cloud meeting the rainy season. Then the shower of the
joy of Brahman, which, through mercy over suffering humanity in the
form of explaining the meaning of the Gita, he sent down, in this
book. Through the hopes of receiving the favour of the Guru and
finding that I was an anxious pupil waiting with the same single
purpose like the Chataka, he selected me, and hence I have been
successful. In this way I have been given that wealth of Samadhi
which my chief secured through a long chain of Gurus. Otherwise,
I, who have learnt nothing, nor heard anything, nor acquired the art
of seiying a chief, how could I have secured the capacity for writing
a book? But the truth is that, my great Guru has protected the world
by making this book through me. Hence, if, while repeating it to
you like a family priest, I have omitted something, or said something
too much, you, sages, will forgive me as a mother forgives her
children. I do not know how to constijuct words, how to establish
doctrines, or what is a figure of speech, but just as a wooden doll will
dance according to the pulling of the thread, which is held by the
director, so I have said only what I was asked to say by my Guru.

Introduction

48

I do not wish to make additional apologies for any defect of this
work, because, from the beginning to the end, my teacher has made me
recite this book, and if, in an assembly of sages like youijs, whatever
defects there may be, cannot be overcome, then through sheer love I
shall be angry with you. Who is to blame if, in spite of the touching
of the Parasa, the lower condition of iron as iron is not destroyed?
The only thing, which the stream has to do and complete, is to go and
join the Ganges and if the Ganges will not even then
cleanse it, is it the fault of the stream ? In short, through
my very good fortune I have reached the feet ofi you,
sages; therefore, what is there now wanting for me in
this world? My teacher has enabled me to meet you sages, and
hence I have achieved all my desires. It is only through contact with
loving mind of sages like you, that my inclination to preparje a work
of this kind has been fulfilled. It may be possible to turn into gold
the entire surface of the earth; it may be possible to create even
mountains of the stone of desire; all the seven oceans could be safely
turned into nectar; it will not be difficult to turn the constellations of
stars into the moon; it may be possible to secure even orchards of the
Kalpa tree. Through the force of Tapes all these things could
possibly be achieved, but the secret of the meaning of the Gita can
never be understood without the favour of the Guru. Though I am
more like an ignoramus, yet, through the favour of the Guru, I have
given the meaning of the Gita in the vernacular in such a way that
every one could see it with his eyes.. Crossing the ocean in the
foi]m of this great work, the flag, which I am now flying in the form
of my reputation., having erected this temple in the form of the
meaning of this Gita with its dome and its point, and reaching the
idol of my Guru, which I have been able to worship, and the meeting
of the frank mother in the form of the Gita, are all the beneficent
effects of your company.” (Chapter XVIII).

GURU BHAKTI— FAVOUR OF THE PRECEPTOR

Service of the teacher in evei]y manner and form becomes an
important fact when the most valuable thing in life is given by the
teacher. The pupil, who traces the best in himself to the favour
of the Guru, expresses himself in the following inimitable terms.

“Dnyandeo says to the audience: Hail! Favour of the preceptor
(Guru-Bhakti) ! You are of established fame and fruitful. You
bring about a continuous flow of joy. The serpents in the form of
sensuous passions, which hold a man in their coils, lose their grip
through ’you. As heavy rains take away the dirt of the earth, so
through you, the troubles of life cease to huijt and the consuming fires
of sorrow lose their malignant power, "niose, who cherisih you,
secure through you the auspicious and happy condition of Yoga. On

49

Introductioti

their uttering a single syllable of Para Brahman’s name, it is you, who
fulfil all their desiijes. For those, who are devoted to you, you make
Yoga an ordinary joy of their mind and life. You rock them to sleep
in the cradle of supreme happiness of Self. You let them suck the
breast in the form of the mystery of life. You sing the lullaby in the
form of Hansa Soham. You humour them and put them to sleep to
the accompaniment of relevant advice on Samadhi. You are the
mother of those, who seek salvation. Wherever you are, there is
wisdom (Dnyana). I will, therefore, never go out of your
protection, O favour of the preceptor (Guru). The kindliness of
the very glance of the preceptor embodies within it the power to
create the whole worjld of learning (Dnyana). O mother, O rich
one, O giver of the desires of your devotees, command me to express
the teachings of the Gita. Give me leave to explain this great one.
After digging up the ground in the form of current language and
exposing the wonderful treasures contained therjein, let there be an
extensive cultivation of the plant of thought. Let there be fruits in
the form of discourse. Let there be gardens in the form of deep
meaning. Let there be destruction of agnosticism, of erroneous by-
paths, and of wild beasts in the form of evil thoughts. O great
mother, instal me in the task of expressing the sayings of Shri
Krishna. Instal the hearers on the throne of learning. Let there be
plenitude of supreme thought in the village of current language. Let
there be full and free exchange of the article happiness in this world.
Let me be always protected with the loose end of your garment, O
mother, and then only shall I succeed in finishing this work. After
receiving the permission and favour of my preceptor, and after
considerling the command as a matter of supreme joy, I shall now
proceed with the discourse contained in the Gita.” (Chapter XII.)

The following prayer would indicate a remarkable identification
between the teacher and the Supreme Self. Those, who read it in the
original, hardly find anything excelling the beauty of expression, or
loftiness of thought. In the translation it may give a glimpse to the
foreign reader of the depth of feeling and faith, which subsisted
between the spiritual teacher and his disciple. It is difficult in this
age to visualise those conditions, but it is obvious that it was not the
mass of relevant information, nor a clear verbal statement of the
doctrine, which passed from the teacher to the pupil. It must have
been something intangible, something which opened out under-
standing on issues, that went unnoticed by the pupil, something that
rendered experience of every description not an isolated incident, but
a link with the future. The position of the spiritual teacher could be
hardly less than that of the guide in mountaineering on the physical
plane. It must be intensely more real. The genuine homage of
the original author to his Pilot is reproduced here.

Introduction

50

HOMAGE TO HIS PILOT

“O Illustrious One, You are the store of purity. You are the
unbroken welfare of the devotees. You are the wind, which scatters
the clouds in the form of birth and old age. You are all-powerful,
and You are the One, Who destroys all our miseries. You alone
enable us to secure the fruits of knowledge arising from the study of
the Vedas and the scriptures. You dispense favours to all those in
this world, who have withdrawn their mind (from the senses). You
are beyond art and nature, and the cause of the play of time. Hail, O
Lord, You are immovable. Your image is blurred for those, whose
mind is not steady. You have constructed this world, and You are
enveloping it, and You find Your play in this task. Hail, O
Unsullied Soul, You are the cause of energy arising from the joy of
Self. You are always the destroyer of all sin. You are the root of
everything. Hail, O Lord, You are self-existent. You are the sky,
holding the clouds in the form of this world. You are main pillar
of creation. You are the destroyer of the terror of life. You are the
purest of pure. You are the fire, that burns the wood in the form of
our ignorance. You enable us to conquer passion and pride through
self-control and discipline. In you is the fulness of mercy. Hail, O
Lord, Your are One. You dislike deceit in the form of the serpent of
passion. You like the heart of Your devotees, to whom You bring
peace. Hail, O Lord, You are unequalled. You love the recluse.
You help Your devotees. You are adorable by all impenetrable
visible existence. You are beyond all human thought, and yet You
are the source of everything. You are the origin and the root of the
tree of knowledge. Hail, O Great Teacher, how can I describe You
in each different turn of speech, when You are indescribable ? You
are beyond all attribute. Every description of You fails as it is un-
true, and knowing this, O Great Teacher, my speech falters. The
sea keeps to its place so long as the moon is not up. My condition is
like that of trees at the advent of spring when new sprouts come on
their own. I look to You as the lotus to the rays of the sun. Salt
melts at the touch of water. Similarly, I forget myself on the mere
remembrance of You. You have reduced me to this condition, that
my self-consciousness has left me and gone to the ends of the earth.
On the pretext of praising You, my speech runs away with myself.
If I were to offer my obeisance to You merely by thinking of You,
even then I would be creating a dualism between the object of praise
and praise itself. But, how can I do that when You are the
embodiment of imity ? How can I separate You from Your quality ?
Is it not better to have the whole pearl, instead of breaking it up and
then trying to join it again ? If I were to call you father and mother,
even that would not be Your praise. I would be assigning to You the
burden of children. That would be dualism. If I were to describe
myself with Yourself, You would undoubtedly be superior, but even

51

Introduction

there I would be a burden to You. If I were to say that You are the
soul of the universe, then, O Great Giver, I would be guilty of
bringing outside what should remain inside. Therefore, I have come
to the conclusion, that, it is best not to utter Your praise. The only
ornament, that shines out on Your body, is the ornament of silence.
To say nothing is to praise You. To do nothing is to worship You.
The only method of keeping Your proximity is to be one with You.
Bear with me, O Lord, in this wild speech of mine, which I am
uttering stupidly like a lunatic. Set the seal on my mouth of the
meaning of Gita, so that my hearers may accept my discourse.”

RELATION OF SHRI KRISHNA AND ARJUNA

Nothing strikes one more in the introductory remarks of
Dnyaneshwar Maharaj to several chapters, than the impress of
extraordinary relationship between Shri Krishna and Arjuna. It
occurs over and over again, and he loves to dwell on it. It would
appear that the comparison, which is symbolical, also reflects the
relationship between the teacher and the disciple. This is an
indication that, whereas knowledge is limitless, the capacity of the
disciple is circumscribed. There is further an indication that the
teacher will bear with the pupil at all times and in all stages, will
repeat himself, will solve every difficulty, and will not be content till
he has imparted a clear understanding of the issue. The relationship
of Shri Krishna and Arjuna has also been paralleled to the relation-
ship of the higher Self and the lower self of which the individual is
conscious, one in reality and yet so far apart. The author puts the
following words in the mouth of Shri Krishna ; —

“Therefore, when fate is favourable, is there anything, which
one cannot obtain ? I cannot describe to you how very rare is this
secret, because its experience can be only obtained in the house of
imity after abandoning the sense of duality. Remember, O dear one,
that the object of unselfish love is none other than Self. O Arjuna,
when we wipe a looking glass, it is not for the sake of the looking
glass, but for our own sake. You are only, therefore, an excuse, but
I speak for myself. Are you and I different ? Hence it is that I am
imparting to you the secret of My heart, because I love to serve My
unstinting devotees. Just as salt gives itself freely to the water and is
not ashamed to be water, so, when you do not keep any distinction
from Me, how can I keep anything secret from you ? Listen then to
My simple words, by which I am unfolding the highest secret.”
(Chapter XVIII).

Dnyaneshwar Maharaj says to the audience : “ If, therefore,
the sixth chapter is found to be difficult, you must realise that, that
is because Arjuna embodied all the happiness, which Shri Krishna

Introduction

52

felt. You will have to realise the great affection between these two :
otherwise, think of the battle field on the one hand, and of this final
learning of the Vedas on the other. I have seen the extraordinary
love of Shri Krishna towards Arjuna, like the love, which a middle-
aged woman would bear towards her only child born late in life.
What is the use of affection, if it causes shame or vice, if it causes
exhaustion and madness, if there are many mistakes ? Arjuna, the
object of Krishna’s affection, was the mirror of his mind. If friend-
ship and self-expression are signs of devotion, it must be said that
Shri Krishna was devoted to Arjuna. One would not ordinarily praise
the servant even beside the master, but the position here is that, so
dear was Arjuna to Krishna, that the master was engaged in praising
the servant. A wife may be very devoted to the husband and also
very dear to the husband. Why should we not praise the wife more than
the husband in such case ? The fact that Arjuna was picked out of
the three worlds for such a big favour, induces me to praise him.
Through love of Arjuna, Shri Krishna, the formless, assumed form
and Shri Krishna, the perfect, retained imperfection.” (Chapter VI.)

GIVE UP ‘I' AND ‘MINE’

It would be noticed that the most adventurous persons in human
life are confronted with situations, in which they are helpless, and
that things elude the human mind. The best minds go astray. At a
certain stage every man is compelled to say that he does not under-
stand. It is precisely because man does not understand everything,
that he has to divest himself of the idea, from which he generally
looks at things. Dnyaneshwar Maharaj has shown in more places
than one that, the simple rule to follow with regard to all phenomena,
all events, and all happenings, is to give up the notion of “ I ” and
“ mine,” and to cherish the idea in deep faith that it is the Supreme
Self, that all happenings are through Him and in Him. It is the
most difficult thing for an ordinary person even to get the hang of
this notion. But if a man can try to imderstand, if he will read and
grasp what he can and as far as he can from this high teaching, he
would find himself restored to the prospects of achievement and he
would be able to face the world again bravely. Events continue to
happen, but they would be hurtless. They would not uproot him out
of his aplomb. The less he allows himself to be upset by things, and
the more he rises above them, the more he would find the world at his
feet. He would feel the confidence not in the sense, in which a
monarch feels about his kingdom, which is always menaced, or a rich
man about his possessions, which may be taken away or destroyed at
any moment, but the confidence of the man of knowledge, who
knows the laws and who expects things to happen according to those
laws. The chemist and the astronomer and the engineer, all observe
or handle big forces, but they do so with an underst2mding. It is this
which a man must feel about the world. It is this, which Dnyanedi-

68

Introduction

war Maharaj has taught them to do, using the simple language of
faith. Faith, when assisted by discipline and much effort, is the
solvent of disharmony and the source of peace of mind.

A GREAT YOGI

While the powerful style and the telling illustrations interwoven
with a subtle logic to drive home the philosophical truths show the
greatness of the intellect of Dnyanadeva, the portion dealing with
practical Yoga in the sixth chapter, which has been omitted from this
work, provides a further symptom of a highly developed personality.
Experiences, which are real in the highest stage of development, are
here set out with an ease and in sequence which convince the writer
of the sacrosanct character of Dnyanadev Maharaj. There is a slight
difference of opinion as to the exact date when he took Samadhi, but
it is put in some cases at nineteen and in other cases at twenty-two.
The educational opportunities, according to tradition, for Dnyanadev
were not in any sense extensive, and yet there is the extraordinary
grasp of great truths and the cultivation of a distinctive style of
expression and his power of logical exposition, which the writer has
not come across in the literature of several languages with which he
is familiar. When on top of this, there is a pretty complete treatise
on practical Yoga incorporated in appropriate place in Chapter VI, —
a treatise which no novice could write and which is in itself a guide
to those following the path of practical Yoga, — even a twentieth
century mind will have to bend in humble homage to this unique
personality. On the principle that “ Jivo Brahmaiva Napara,” which
has universal acceptance in Hindu religion, the life of Dnyanadev
as revealed from his work establishes in him a divinity far beyond
the ordinary range of human beings. I do not propose here to
indulge in speculation regarding the rebirth of personality, but
merely mention that there is wonderful scope for such speculation
in reference to Dnyaneshwar Maharaj.

WHY GREAT ONES TAKE BIRTH

The author of this extraordinary work, which is only one of his
many works, did not live on this earth for more than nineteen years.
Tradition, which gives this fact about Dnyaneshwar Maharaj, also
ascribes to him numerous miracles, which impressed his contempo-
raries and which elicited love and reverence of posterity. Cynics
may disregard this tradition, but the great miracle in the work, which
is extant, remains. How in the short span of life any one could
have achieved that mastery over the language and that inimitable
style, one cannot understand. When in his youth there was not
merely the ambition to tackle a work like the Gita, but an achieve-
ment, which has never been surpassed in India, one is overcome
with wonder and awe. The smallest individual doctrine of Gita

Introduction

54

offers difficulties even to the accomplished scholar. To Dnyaneshwar
Maharaj, it was all in the day’s work. Not merely had he the under-
standing, but he had the power to compel understanding in others.
He was a great teacher, but he was more. He was a great Yogi. He
had in his life the realisation, as an approach to which the Gita offers
many passes, but no one would describe the fortress as Dnyaneshwar
Maharaj did, and no one, who has not crossed the beyond and actually
lived the highest life, could teach it as Dnyaneshwar Maharaj did.
It was not the verbal transmission of all the doctrines. Why and how
the great ones are born in this world, no one has been yet able to say.
Hindu philosophy has an answer in the theory of reincarnation, which
is plausible and carries conviction to many, but even if there are
people, who think that these things just happen, who can avoid a
sense of relief and rejoicing that they do happen for the welfare of
mankind ? The material is there, the guidance is there. It is only
the enlightened ones, who can use the materials and take the guidance.
In modern parlance, the scientist teaches us how to accomplish an
object with the smallest outlay and in the easiest manner. The
spiritual teacher also does the same, but only for those, who wish to
accomplish that purpose. That all others must also tend in the same
direction, is the fundamental doctrine. It is merciful that, somebody
shows how that painful process of numerous lives and numerous
births, in which the same forces come into play, could be curtailed
and how the task of human evolution can in the case of individuals
be precipitated through faith and unceasing efforts.

the sweetness of the GITA
“ The sweetness of the Gita will excel the individual sweetness
derived by any of the senses from the highest music or the sweetest
smells. Ears will entrench on the province of the tongue in
distinguishing this sweetness, but, what will pass through the ears in
hearing this discourse, will spread itself into the province of the five
senses, satisfying them. The mind itself will go out to meet every
sentence, as it is spoken. Words have, in this manner, the quality
of lighting up everything, as the sun does in this world, but these
qualities are enjoyed by those, who understand their meeting. These
words constitute different viands served with the sauce of salvation,
but this feast is for the selfless. The light of the Self is accessible
only to him, who sets himself up alert for this purpose every day,
having put the senses behind in the background. While using your
ears, bring your mind to bear on this task, remove the outer shells of
the words and enjoy the kernel in the form of Brahman, which is
embedded within. Knowledge cannot be gained without humility.
Except imder these conditions, it will be like the dumb speaking
to the deaf.” %

85

Introduction

The emphasis in the teaching of Dnyaneshwar Maharaj is
throughout on realisation rather than on an intellectual appreciation
of the issues. Having completed his nine thousand stanzas explain-
ing the Gita, he ends up by saying that it would be better for any
one seeking spiritual development, to try and live even one of the
stanzas, rather than to try and read through mechanically the whole
lot. The inner meaning of this teaching is that, it is better for an
individual to develop even one of the higher qualities (Satvik Guna)
by spiritual effort, than to dissipate his energy on intellectual learn-
ing affecting the whole. The ruth is this : that no one quality could
be developed in an outstanding degree without considerable advance
in other qualities and without the foundation, viz., balance of the
mind. Worldly hatreds must recedes at the same time as worldly
loves, and emotionalism and passion have to be eschewed. The
peace comes after the effort, and not before, as is usually sought.

LIVE THE UNITY OF HUMAN LIFE

The beauty of the Gita itself is that it is a synthesis. The
beauty of the Dnyaneshwari lies in the fact that, it makes the
synthesis real by eliminating controversy. Is there any one, who
desires to better his life ? If there is such a one, no matter where he
is born, on what tradition he is brought up, he will find help in the
work of Dnyaneshwar Maharaj presented here in English. Is there
any one, who seeks to do better, who seeks harmony in human
affairs, and peace in himself ? Let him look into this book and he
will find the wherewithal. It is not in the spirit of controversy, but
in the search of faith that progress lies in these paths. Is there a
man, who believes in anything, — ^in himself ? Then there is hope
for him. To the extent to which he would allow his soul to rise
above mundane things, to the extent to which he would stand imdis-
turbed by the passing storm of worldly success and failure, by realis-
ing the unity of all, to that extent he will find peace. The funda-
mental doctrine is that, things are nothing, and that the human spirit
is everything. It is the perpetual appreciation of the human spirit,
which one has to seek, keeping in mind the unity of human life.
The great prophets of all faiths have planted themselves in the front
rank of suffering humanity and have taken the semblance, not of the
most powerful, but of the most miserable and the most backward
of human beings, in order not merely to proclaim, but to live the
unity of human life. The greatest approach to truth is not through
fanaticism of any kind, but through toleration and self-abnegation.
Every one, who finds the common measure between different groups
of human beings, enriches human life. Every violation of truth has
a reaction, and it is a pedantic pose to speak of truth as comparative.
Happiness lies in the desire to give unto others the best, which one
has got, and not in grabbing things. Personal disappointment arises
out of personal vanity. Whi^j everything physical obeys its own

Introduction

56

laws, including the body of man, the object should be to establish
the supremacy of the spirit. The din of the strife for things becomes
smaller and smaller as one recedes inside, and on the new plane,
there are also limitations and laws, but the music is different, the
tones are real, the notes are sweet, and there is a perpetual pervading
of something better. The Gita undoubtedly talks at many places
of the final stage, but the final stage for the many is very far. Is
there something, which they can get immediately to help their soul
out of the morass of depression ? Dnyaneshwar Maharaj has brought
the teachings of the Gita from the abstruse and distant region to the
commonplace, where common folk can benefit therefrom.

Bandra,

Palli Hill, MANU SUBEDAR.

February, 1932.

[ Since this was written, there have been riots in Bombay. There
have been difficulties in connection with temple rites and the car-
riage of dead bodies. The real differences, it is recognised, are
political and not religious. I do not think it is necessary for me to
change any part of the Introduction, in which I have emphasised the
need for the recognition of fundamentals, and an emphasis on the
essential humanity of all rather than on superficial differences in
outer worship. When the political and other matters are ultimately
settled, the need for rapprochement in religious affairs will also arise.
Would it be too much to hope that, if pure rationalism does not
prevail, at all events the protagonists of both the faiths will probe
deeper into essential truths which, in my opinion, are not at conflict
in the light of their most authoritative writings, and reconcile the
outward form of worship in a spirit of tolerance, give and take,
common citizenship, and common nationhood. — ^M. S., 15th July, 1932.]

GITA EXPLAINED

BY

DNYANESHWARA MAHARAJ — THE GREAT MARATHA SAGE.

CHAPTER ONE.

[The epic of the Maha-Bharata or the Great War deals with the
story of the conflict between Duryodhan, the head of the Kauravas,
and the five Pandava brothers, of whom Arjuna is the principal
warrior. Bhishma, the common grand uncle of both sides, is pledged
to service on the side of the Kauravas. Drona, the common teacher of
both sections, who instructed them in the art of warfare, is also
fighting for the Kauravas. The Kauravas are de facto rulers, who
have got hold of the sovereignty wrongfully and who are unwilling
to restore the whole or any fraction of the kingdom to the Pandavas.]

The army of the Pandavas was spread out in a magnificent
array of every description of fighting unit, but Duryodhan was not
afraid. Approaching Drona, the common preceptor, he complained
that the arrangement of the army was fixed by one of his pupils
and contained so many super-fighters such as Bhima, Arjuna, Virata,
Draupada, Dhrishtaketu, Chekitan, Uttamauja, Shaibya, Kuntibhoja,
Yudhamanyu, Purujit, Abhimanyu and other sons of Draupada.
Duryodhan further said to Drona : “ On our side besides yourself,
Bhishma, Kama, Kripa, Vikarna, Ashwathama, Samitinjaya, Saum-
datti; all these are loyal to me and unrivalled in the art of war and
they are led by the invincible Bhishma. The other army led by
Bhima appears to be contemptible.” Duryodhan then gave instruc-
tions to all to obey Bhishma and to protect him, as he was the
pillar of strength to their side. This compliment delighted the old
warrior Bhishma, who began the operations by an impressive note
from his bugle (Shankha). Then was let loose a mass of triumphant
notes which went resounding through the air right up to the horizon.
The din of war rent the sky. The reply from: the side of the
Pandavas initiated by Shri Krishna, the charioteer, and Arjuna, the
warrior, was, however, so adequate as to silence the jubilation and
damp the hopes of the Kauravas,

56

Arjuna was actively marshalling the forces on their side and
desired his chariot to be taken to the central open ground between
the two armies in order that he might have a look at these mis-
guided Kauravas, who had come there to give battle to him. Then
was his excellent chariot planted in the centre from where he could
see his adversaries. Arjuna saw there his uncles and grand-uncles,
his preceptor, the relations of his mother, his cousins and their
children and grand-children and those that had been his erstwhile
friends. He saw the relations on his wife’s side and the companions
of his youth. He was then overcome by compassion and regret.
His heroism left him at this demonstration of weakness. A devoted
wife cannot bear the attentions by the husband towards another
woman. The desire for a new beauty drives the licentious man
into fields, where he should not go. If the mind gives way on the
acquisition of desired object as the result of asceticism, the effort
would have to be made again. In this way, the advent of feelings
of peace for the time being completely overlaid the warrior qualities
of Arjuna. His fortitude was gone and he was full of melting senti-
ments. He said to Shri Krishna, “ I see on two sides, determined
on a bitter war, all my relations and friends and tribesmen, but
the very idea of this fighting shakes me up to the root.” The great
warrior now began to behave like a nimcompoop. Such is the fall
of the mighty ! The bee that can pierce through any piece of wood
is caught in the delicate petals of a flower. He would rather lose
his life than cut through the softness, that imprisons him. Such
was the position of Arjuna caught in his delusion. The call of war
had no meaning for him.

Arjuna says to Krishna : I cannot stand here for a moment
more. The very idea of killing these men makes me tremble. I
cannot see any good in this fighting. I do not want triumph in war.
Nor do I want a kingdom. What is the use of a throne with all
its amenities or of life itself, when, those for whom we should exert,
are dead ? I see before me every one with whom I can claim human
relationship. I shall not raise my hand against them even for an
empire. I consider it sinful to kill my cousins. How can happiness
be reached through the infliction of death ? The others do not see
this and are about to fight through their greed, but I am now wise
to the issues of destroying the family. With a family wiped out,
the ancient obligations of family also go and then there would be
life without law. I see nothing but destruction like the fire out of
the rubbing of two pieces of wood, which can consume them both.
In a lawless state, there would be nothing but sin. Having lost the

59

light in one’s hand, one has to go about slowly and carefully in
darkness even on level ground. With one evil, other evils creep
in and the greatest of them all would be a regular life of vice
amongst the women of the tribe. The progeny of such a life would
have no fixed qualities nor a tradition. Like the poison of the ser-
pent, which spreads in the whole body right up to the head even
when the serpent bites only the toe of the foot, this sin destroys
not only the future of the tribe but the past including the peace
of the ancestors. When evil is threatened in a family, it spreads
in the tribe and envelopes the state like fire, which has gripped
one house, spreading through the whole street, if unchecked.
Through the destruction of the family, I see eternal damnation. I
cannot underj^and how we started on this war and it would be
far better for me that my cousins should kill me without any arms
in my hands and unresisting.

With these words, Arjuna jumped out of the chariot and threw
away his weapons and stood in the middle of the battle-field, a
broken man and a pitiable figure, like a swan stuck in the mud.

CHAPTER TWO.

Shri Krishna says to Arjuna : What is the matter with you? Why
have you lost courage ? You are a great hero and a model Kshatriya
with an unsullied name. You conquered (the god) Shankara in
battle and you wiped out the race of Niwat and Kawache, showing
incomiparable valour. Your attitude at the call of battle is as in-
comprehensible as darkness covering the sun, nectar meeting with
death, wood absorbing fire, salt dissolving water, the frog swallowing
the serpent, or the fox defying the lion. You are a sensible man.
Wake up. Take courage. War is not made with rose water. Live
up to your reputation and get rid of these silly ideas. Kindness
towardai opponents in battle is misplaced. What is the use of
thinking who your opponents are at this moment ? Did you not
know hitherto that the Kauravas were your kinsmen ? You should
have thought of all of that before. Nor is fighting a novelty to you
in your life. It is an old standing quarrel and this eleventh hour
compassionate timidity will destroy your good name as well as your
happiness. Retreat in battle for a warrior is as bad as death.

Arjuna says to Shri Krishna : Please bear with me a little. It
seems to me that this is not war but damnation. It will lead us into
sin and will compel us to raise our hands against senior members

eo

of the family, whom we should really serve and obey at all times.
Sages, who should be held in respect and worshipped, must not be
slandered and defamed by harsh words. Similarly I find in the
enemy’s ranks those to whom I owe a debt of gratitude, who have
brought me up and taught me what I know. How can I return
this obligation by causing their death ? There is my preceptor,
whose kindness is comparable with the calmness and depth of the
sea. I think of the firmness of his mind, of the limitless affection
and of the immeasurable greatness of Drona, my great teacher.
Even the throne of an empire would not make me raise my hand
against him and I would sooner seek the seclusion of a mountain
cave than fight him. I am not looking for enjoyment soaked in
the blood of these men. Pleasures resulting from victory here have
no charm for me. I do not, therefore, agree with what you say
about fighting. I am saying what comes to my mind. I am puzzled.
Please show me a better way, if there is any. I want to take the
right course which is not repugnant to the path of duty (Dharma).
You have been on previous occasions a source of solace and guidance.
I seek this from you. My mind is oppressed with a feeling of
grief, which no worldly inducement, not even the chance of absolute
sovereignty, will remove. I resort to your grace alone.

Shri Krishna says to Arjuna: You think you are talking
sensibly, but that is not so. Your wisdom leads you to stupid things
like the action of a person born blind, who has subsequently turned
a lunatic and is running about pointlessly. I am surprised to see
that you have got hold of a wrong idea both about your own self
and about the Kauravas. Are you the cause of existence of this
universe ? Will you not admit that the scheme of this universe
exists from unknown ages ? Is the popular belief of people, that
there is one Omnipotent God, who created all the elements and
all living beings, altogether wrong ? Your attitude might imply
that you are the author of life and death and you can recall or alter
these factors at your will. Will the Kauravas live for ever, if you
decided not to kill them through your deluded egotism ? Are you
the only inflicter of death and is everybody else waiting to be killed
by you ? Be sensible. This eternal phenomenon of life and death
works itself out automatically. Why should you be sorry for it ?
Wise men do not grieve for life or for death, the whole phenomenon
being unreal.

If you examine closely, you will find that the idea that every
one collected here will either live for ever or perish is wrong.
Birth and death, as they appear, are the results of illusion (Maya),

ftl

but in reality the Soul is imperishable. When the breeze stirs up
water, ripples are produced on the surface, but can you say that
these ripples are not water ? When the breeze disappears, water
becomes still. Can you say, water is not there ? Again, though the
body is one, several stages are eviderit in the same body with
growing age. We witness childhood, which then merges into youth,
and through all this transformation the body survives. Similarly
with the Soul. Though the bodies are often changed, the Soul is
eternal. If you realise this truth, you will never suffer the distress,
which comes from delusion. This truth is lost, when a man is in
the grip of senses. The senses oppress the mind, which then wanders
away (from this truth). Pleasure and pain arise because the senses
enjoy their objects and through their association, the mind is con-
fused. Besides, in the very objects of senses, there is constant
change. A certain amount of joy and a certain amount of sorrow
arise in the course of the play of the senses. I shall give you an
illustration. Censure and praise are both conveyed by mere words,
but one irritates and the other pleases when these words are heard
through the ear. Softness and hardness are two characteristics of
the sense of touch and according as they come in contact with the
body, they produce pleasure and pain. Ugliness and beauty are the
two characteristics of the sense of sight and through the eye, they
cause repulsion and delight. Good and bad odour are similarly dis-
tinguished in the sense of smell and they cause joy or annoyance.
Likewise the sense of taste also gives rise to the two-fold feeling,
viz., relish or otherwise. In short, contact with the objects of senses
is the prime source of delusion. Cold and heat, pleasure and pain,
come of their own choosing, to those who submit to the senses.
Nothing attracts the senses except their own objects. These objects
are unreal like the water of mirage or like fictitious prosperity
experienced in the dream. In brief, all the objects (of senses) are
transitory and should therefore be avoided. You will then be free
from pleasure and pain and also from the travails of birth. You
will then attain immortality. The great principle known to the
wise is that in this world there is one life (of Self or Brahman),
which is unseen and in everything. Sages recognise it. The royal
swan can separate water from milk. The skilful artificer can
separate gold from alloy. Butter can be taken out from the curds by
churning; chaff is removed and corn is picked up. So through deep
reflection, the wise easily find out that worldly activities are unreal
and the only real thing is Brahman. Having distinguished the real
from the unreal, they have no faith in the transitory.

62

What is unreal is delusive and what is real is eternal. He, of
Whom these three worlds are a manifestation and an expansion, has
neither name nor colour, nor form nor any other characteristic.
He is eternal, all-pervading, free from birth and death and not
capable of being destroyed, even if an attempt were made. On the
other hand all these bodies are by their very nature perishable.
Therefore you must fight.

You identify yourself with your physical body and think of it
all the while and then maintain that “ I am the slayer and the
Kauravas are the slain.” On reflection, you will find that you are
not the killer, nor will they be the killed. What is seen in the dream
is found real only while the dream lasts, but on awakening there
is nothing. So is this illusion (Maya), which puzzles you. A blow
given to a shadow does not cause a wound in the body. When a
vessel full of water is upturned, the reflection of the sun, which was
visible therein, is seen no longer, but the sun is not destroyed.
Space (Akasa) appears in the form of a house, but on the house
being pulled down, the space is still there. So also with the loss
of the body, the Soul is not affected. Like a man wearing a new
robe discarding the old and worn out one, the Soul leaves one body
and enters another. This (Self) is without origin, eternal, free
from illusion and unsullied. No weapons can slay Him. He cannot
be drowned even by heavy floods of water, nor burnt by the flames
of fire, nor dried up by the strongest wind. The Self is eternal,
stable, permanent, everywhere and full of everything. The intellect
cannot encompass Himi. He is the goal of all meditation. Mental
efforts and concentration or any other means do not lead to a full
realisation and in this manner this Supreme Self (Purushottam) is
boundless. He is free from the three characteristics (Gunas), with-
out source, without change, and, though beyond individual form, yet
all-pervading. When you know this Omnipotent Self, you will not
feel any grief.

If you think this Soul is mortal, even then you should not mourn,
because, like the constant stream of the Ganges, birth, life and
death, are eternal. The Ganges is a simple phenomenon. It exists
at its source and it can be followed all along its course up to the
sea, where it merges. No living beings are free from these three
changes of conditions, viz,, birth, development and death. You must
not grieve, because, this arrangement of the world is fixed in nature
and exists from its very beginning. You know very well that all
living beings are subject to birth and death, which under any cir-
cumstances, cannot be evaded. Your grief is futile.

68

What is born must perish. Whoever is born must die and who-
ever dies must be reborn again. This is continuous, like the
flow of the Ganges. Life and death in this world are as the sunset
and sunrise, perpetual in nature. At the time of the great destruc-
tion (Maha Pralaya), even the three worlds are destined to be
destroyed. The beginning and the end are, therefore, inevitable. In
the face of this eternal law, your grief is uncalled for.

All living beings are without bodies before birth. They obtain
a body when they are born, and when they are dead, they are not
annihilated but revert to their original state. The Self appears,
between the two conditions, viz., birth and death, to have a body
on account of illusion (Maya). It is like a dream to a person, who
is asleep. Like ripples created by breeze on the surface of the
water, like ornaments taking shape out of gold, the whole universe
takes its shape through Maya, like clouds formed in the sky. What
is the use then of your grief for that which is unreal ? Direct
your mind towards the immortal Brahman. Mere desire of knowing
Brahman has secured freedom for many sages from the objects of
senses, and others have resorted to forests in search of this realisa-
tion. Others practice the vow of celibacy (Brahmacharya), while
some take to asceticism. By contemplation of the Soul, some wise
men manage to forget the strife of the worldly life. Others, singing
hymns in praise of Him, have merged into Him and have realised
the truth and turned their mind from mundane attachment. Still
other sages have, in quest of this Omnipresence, relinquished all
bodily egoism and through self-realisation have secured oneness with
Him. All rivers join the ocean and never turn back for want of
room there. So all great Yogis reach union with Brahman by means
of understanding and never return to life.

Remember that the Omnipresent Self is everywhere and in
everything. He cannot be destroyed. He is only One and envelopes
all universe. It is on account of the prowess of this Self (Para
Brahman), that everything appears and disappears. Your feeling
of grief is therefore absurd from every point of view. You must
not forget that for you, your duty (Dharma) alone can give you
salvation. Even if there is a risk of death for the Kauravas, or for
yourself, or for the whole world, you must not abandon your duty.
This misplaced kindness will destroy you. The feeling of compas-
sion, which is very worthy and proper elsewhere, is out of place on
the fleld of battle. Milk, even fresh from the cow, is prohibited as
a diet in remittent fever, where it would do harm to the patient.

64

If you, therefore, act differently from the duties pertaining to your
condition, you jeopardise your own welfare. No sin can arise from
the pursuit of one’s duty. Going by the high road, you meet with
no harm. Nor do you stumble, if your path is lighted by a lamp.
If a man pursues his own duties, all his desires are satisfied. For
you as a warrior (Kshatriya), there is absolutely no other course
open except to fight. Without deceit, one should fight one’s enemies
face to face and with a firm faith.

It is your good fortune that you have this opportunity for battle.
It is even the result of your accumulated merit. In this sense it is
not merely a battle. It is, as it were, the heavens coming to greet
you and your valour itself coming forward in person. It is, as it
were, a bride in the form of fame who, having heard of your prowess,
has come to select you as her man. A warrior secures an occasion
like this battle only through the perforihance of virtuous deeds. It
is a stroke of good fortune like nectar falling in the mouth of a
man when yawning. If you do not avail yourself of this oppor-
tunity and grieve for things, which do not exist, you will do harm
to yourself. If you throw down your arms, you will destroy the
fame both of yourself and of your ancestors. You will incur censure
from every quarter as well as great sin. The man, who fails in his
duty, is like a woman without a husband, who is disrespected
everywhere. The man, who turns away from his obligations, is over-
whelmed by great sins like vultures tearing a dead body on the
battle ground. Save yourself from this sin and from the eternal
disgrace. A self-respecting man should live only as long as he is
not spurned. If you turn back from here, your enemies will not
believe that it was out of kindness, that you suppressed the feeling
of enmity. Your enemies will still surround you from all sides and
throw arrows at you. If you escape with your life, safety would
be even worse than death. You, who have come to this battle-field
in great pomp and circumstance, cannot turn back expecting that
your enemies will understand you. They will say that Arjuna, being
chicken-hearted, has fled at the sight of them. Men undergo hard-
ship and risk their lives to increase their fame. You, who are
famous, have got an opportunity without your own seeking. Your
reputation is matchless and unsullied and deep like the river
Ganges. Your enemies are trembling, knowing of this wonderful
valour like wild elephants, who have heard the roar of a lion. If
you turn back you will lose your greatness and you will be treated
with levity. They will not let you run away and they will acclaim
it to the world speaking ill of you in your presence. Your heart

will then break. Why not then face them in battle with heroism ?
If you succeed, you will get the rulership of the earth.

If you die in this battle, you will obtain the happiness of heaven
without any effort. Therefore, don’t wait any longer. Go forward
with your arms. When one performs one’s duty (Dharma), even
previous sins are wiped out. Why should you be afraid of incurring
sin (in fighting when this fighting is going to remove your past
sins) ? Tell me, does a man (if he crosses water in a boat) drown ?
Does a man stumble, if he goes on a high road ? This can only
happen to those who do not know how to walk. Milk (nectar) can
only hurt, if taken with poison. The performance of one’s duty
causes sin, only if it is done with a selfish heart. You will incur
no sin by a disinterested fight according to the traditional duty of
the Kshatriya. One should not be overjoyed in happiness, nor be
dejected in sorrow, and should be indifferent to gain and loss (in
performing one’s duty). You should not think in advance about the
future, whether you will win this battle or lose your life. One
should put up without murmur with whatever comes to one’s lot
(in the proper performance of one’s duty). When your mind is
firm on this principle, no sin can possibly arise. Throw off all hesi-
tation and go forward to fight.

Having told you briefly about the precept of the path of wisdom
(Dnyan Yoga), I would now tell you of the relation of knowledge
with Karma (Budhi Yoga). Having secured Budhi Yoga, men will
not be bound by the ties of action. They will survive any injury
just as a man, who is protected by a coat of armour, can bear a
shower of weapons. In the path of action (Karma Yoga), there is
no loss of worldly happiness and yet salvation (Moksha) is secured,
because Karma, even if it is interrupted, survives and progressively
improves. One should do all actions (Karma), but should not have
any desire on the fruits thereof. Those who know Mantras do not
suffer from the evil spirits. Those who possess the wisdom (to do
actions without egoism and without attachment to fruits) are free
from the burden of life and death. This wisdom is above all con-
siderations of merit or sin, and, being extremely delicate, yet very
firm, is beyond the sway of the three characteristics (Gunas), Satwa,
Rajas, and Tamas. If you are fortunate and this wisdom grows in
your heart even in a sn>all measure, it will entirely destroy
all worldly dangers from you.

Just as the flame of a lamp, though it looks small, affords exten-
sive light, so this higher wisdom, even in a small measure, is very
valuable. All sages, above everything, seek this wisdom. The

66

touchstone is not found in a large mass like granite, and even a
drop of nectar is precious. So, this wisdom, whose ultimate end is
union with the Almighty (Paramatma), like the river Ganges from
small beginnings leading to the ocean, is extremely rare. This is
the only wisdom in this world which leads to that goal. All other
knowledge is erroneous and leads to demoralisation. Only the stupid
ones go after other knowledge and these (not realising wisdom) know
only (the transitory conditions of this world) heaven and hell, but
the supreme happiness of Self is never within their reach.

Some of these people seek to establish the supremacy of cere-
monial action on the authority of the Vedas and are pining for the
fruits of their performance. They hold (that after being born in
this world, one should do the necessary sacrifices and ceremonies
and (as their results) should enjoy the delights of the happiness
of heaven, which is for these erring ones the only happiness worth
having. Seeking sensual happiness in this manner, they perform
actions with this object in view. They acquire skill in the per-
formance of scriptural ceremonies, to which they attend, with care
and withovft any omissions. But in one respect, they are mistaken.
They entertain in their mind the desire of heaven and forget the
Supreme Being, to whom all sacrifices (Yadnas) are directed.
Owing to their keen desire for results, these people destroy the
merit of their performance of duty, just as one destroys a mass
of fine camphor by setting fire to it, or mixes poison in a mass of
sweets and renders them useless, or kicks and upturns the vessel
of nectar providentially found. It is extraordinary that any one
should seek the agonies of life and death after having acquired
merit (Punya) with great exertion. These misguided ones, however,
do not realise the true essence of duty (Dharma) for the sake of
the enjoyment of the pleasures — like a clever cook preparing a
variety of nice eatables and parting with them in exchange for
worthless tinsel. Remember that error dwells in the minds of those
who constantly harp upon the idle controversies about the doctrines
of Vedas. The Vedas are enveloped in the three attributes (Gunas),
and, therefore, only the Upanishads have been regarded as !pure
(Satvika). All other scriptures are full of Rajas and Tamas and
they deal with the performance of ceremonial worship leading only
to pleasures of heaven. These things cause not only happiness but
unhappiness, and, therefore, do not let your mind be obsessed by
them. Keep away from these three-fold attributes. Renounce the
idea of “ I ” and “ mine ” and constantly keep before your mind the
idea of the supreme happiness of Self. Through the many teachings
and different directions described in the Vedas, one must accept only
what is good for oneself. A man pursues only the road that leads
him to his destination, though at sunrise, many roads are visible
(which could not be discerned at night). Even if there is water

67

everywhere on the surface of the world, we only take as much
water as we need. The wise, therefore, scrutinise the meaning of
the Vedas and only accept what will lead to their permanent good.
You must have now realised that the only thing worth doing is one’s
duty. On no account turn back on your obligation, but do so with-
out attachment in the result. Do nothing which is prohibited and
always pursue what is right without any selfish motive. Without
any desire, devote yourself to actions and perform them with dili-
gence, eschewing the idea of results. If you are fortunate and achieve
what you have undertaken, let there be no sp>ecial occasion for joy.
Nor should you be oppressed with the feeling of pain, if by any
chance the action, which has been begun, remains incomplete. If
the attempt succeeds, so far so good. But even if what is attempted
remains incomplete, the merit of it is not lost, because whatever
you do should be dedicated to the Lord of the Creation and that is
in itself a completion of these actions (so far as you are concerned).
The sages have declared that real conditions of Yoga and
equanimity with regard to good or bad results arise out of one’s
actions. The balance of mind is thus the essence of Yoga, in which
there exists the union of understanding (Budhi) with the mind
(Manas). In an absolute comparison. Karma Yoga is inferior to
the Budhi Yoga. Budhi Yoga, however, is possible not by shunning
actions but by performing them, because Yoga is nothing but
completion of Karma. Try to reach by your mind this Budhi Yoga
which alone is the purest, and remove from your mind all idea of
the fruits of actions. In this way, by striving after Budhi Yoga,
a man will reach the goal and will be ultimately freed from the
bonds of right and wrong. While doing actions one must be indif-
ferent to the results and if this is attained, one is freed from the
cycle of life and death. He reaches the imperishable status, in
which he enjoys the infinite bliss of Supreme Brahman. If you
can get rid of your delusion, you will also attain that status and
a feeling of renunciation will arise in your mind. When this feeling
will grow further, the pure and deep knowledge of Self will dawn
on you and your mind will be spontaneously free from desire. In
that condition, all your recollections about the past and thoughts
about the future will entirely cease. The mind, which ordinarily
is distracted with the association of the senses, will seek firmly the
true nature of the Soul. When your mind is steadily directed to
the pure conditions of Yoga, when your understanding is thus fixed
in the happy state of meditation (Samadhi), you will have attained
Yoga.

Arjuna says to Shri Krishna : Please explain more clearly who
should be called a man with steady mind (Sthira-pradna) and how
he should be recognised. How do we know that he always enjoys
the happy condition of meditation (Samadhi) ? In ' what way does
such a man live and how does he appear (to others) ?

Shri Krishna says to Arjuna: All the desires of the mind are
obstacles to the acquisition of supreme happiness of Self. That
person is called the stableminded (Sthira Budhi), who is content
with his lot and ever cheerful and entirely free from those (domi-
nating) desires, the contact with which makes a man fall a prey to
objects of senses. In his mind is always filled the happiness of
Self. (He seeks and finds true happiness inside by contemplation
of the nature of the Soul). He, whose mind is free from anxiety
even during trouble, who never hankers after happiness, never gives
any room in his heart to any desire or to a feeling of anger and
who does not know such a thing as fear, has truly reached the state
of perfection. Such a man, who has gone beyond all earthly limi-
tations and distinctions, is to be recognised as stable in mind (Sthira
Budhi). He acts uniformly towards everybody, like the full moon,
which gives equal light to the good and bad. His even-mindedness
never varies. The attitude of his mind is that of unbroken equani-
mity and tenderness towards all living beings and this attitude
never changes. He is not overjoyed on obtaining something desir-
able. Nor is he gloomy when something unpleasant happens. He,
who is thus free from the feelings of joy and sorrow and is absorbed
in the thoughts of the Soul, must be recognised as stable minded
(Sthira Budhi).

Just as a tortoise extends his limbs or withdraws them at his
pleasure, so, he, who has complete control over his senses, which
obey his orders, may be recognised as stableminded (Sthira Budhi).
I must, however, stress a particular point. There are some who,
while controlling the other senses such as ears, eyes, nose, etc., let
loose the sense of taste and by this means get entangled into all
sorts of objects of senses. If one were to cut off the leaves, but
put water in the roots, the tree will never be destroyed. On the
contrary, by means of that water, the leaves will come forth again
in greater strength. Without doubt, therefore, it is through one’s
food that objects of senses get control over one’s mind. It is easy
to shut off the action of other senses, but it is not possible to carry
on without food, on which, sustenance of the physical body depends.
But when once union with Brahman is realised even in the matter
of food, there is a spontaneous check. When one has fully grasped

the fact that “ I am Brahman,” all the characteristics of the body
disappear and all the senses revert back from their objects.

The senses cannot be controlled even by those, who constantly
try to control them. So powerful are they, that they confuse even
those who keep up a constant study of Yoga and practice of Yama,
Niyama and other steps and do not allow their mind to wander. It
is like evil spirits defying the sorcerer. The mind of the seeker is
constantly diverted (from its efforts at concentration) by the senses,
when the objects of senses appear to be within reach in the form
of achievements and plenty. Therefore a man, who looks with great
suspicion on all objects of senses, who constantly controls his senses
and whose mind is never drawn by the desire of any physical
happiness, is the true candidate for the attainment of Yoga. He
directs his understanding on the knowledge of the Soul. He is firm
in his heart and never forgets Me. He knows that, even if he does
not actually enjoy the senses but thinks of them in his mind, he
will be caught in the cycle of (physical) life and death and will
never be free. A little poison can spread in the whole body and
destroy life. A little desire of the objects of senses in the mind is
also ruinous, because it unsettles discrimination (Viveka). Even an
ascetic will have the feeling of affection, if he remembers objects
of senses in his mind. The affection will create desire, which is
passion (Kama) personified. Where there is passion, there is anger
and anger destroys thought. Wandering thoughts destroy memory,
like gale blowing out a lamp. Like the world being gripped by
darkness, when the light of the sun disappears, the distortion of
memory makes people blind. This blindness in the form of ignorance
unsettles the understanding and then complete ruin follows. The
understanding is confused in the same way as a man, who is blind
from birth, runs here and there not knowing where he is going.
The destruction of memory paralyses the understanding and over-
shadows the knowledge of Self. A man, whose understanding is
destroyed, is like the physical body, from which life has gone out.
Even a spark of fire falling in a wood pyre would be enough to
burn down everything. So even through the thought of the enjoy-
ment of the senses, every description of harm is let in.

Therefore remove from your mind completely thoughts of objects
of senses. Then spontaneously affection and hatred will cease.
When affection and hatred do not arise, even if the senses do their
work, the objects of senses cannot hurt. The rays of the sun touch
everything on this earth, but the sun is not polluted. So a man
who is indifferent to the objects of senses and who is absorbed in
the true nature of Self, who is untouched by feelings of passion, or

70

anger, has realised that the objects of senses and himself are
identical. Nothing is outside himself. With this realisation what
are the objects of senses and whom and how can they hurt ? Water
cannot drown water. Nor can fire burn fire. The objects of senses
cannot harm the perfect man. He, who in this manner becomes
All, must be recognised as stable minded (Sthira Budhi).

Worldly troubles always keep away from him, in whose mind
there is unbroken cheerfulness. When the stream of nectar is
flowing in the heart, how can a man become hungry or thirsty ?
He, whose heart is cheerful, has no fear anywhere from any one.
His understanding dwells on the Supreme Spirit firmly and does
not waver, like the flame of a lamp, which is put in a place where
there is no wind. He, who has realised in his own person the
identity of the ascetic (Yogi) and the enjoyer (Bhogi) must be
recognised as stable minded (Sthira Budhi). He, who does not
strenuously try to achieve this method of Yoga, is absorbed in
objects of senses. His intelligence is wandering. He does not even
seek the stability of understanding. If he does not even desire to
secure a stable mind, how can he possibly have peace in his heart ?
If he does not seek peace of mind, he cannot get happiness even
through an error. Salvation is not for such a one. The man, who
has no peace in his mind, can never attain happiness, any more
than you can grow crop out of seeds which have been previously
scorched. Uncontrolled mind is the root of all unhappiness. There-
fore one must constantly make an effort to check the senses. The
man, who lets his senses do what they want, will never overcome
the objects of senses. If he should think at any time that he is
getting free from them, it is a mistake. A boat can be drowned
even within sight of the shoie, if there were a storm. A full-fledged
sage, who has approached the moment of salvation, if he entertains
objects of senses even out of curiosity, will be involved again in the
whole cycle of the misery of the world. There is no higher achieve-
ment, O Arjuna, than getting the senses under one’s own control.
When you meet a man whose senses are so controlled and do as
they are directed, you must recognise him as stable minded (Sthira
Budhi). A Yogi is alive to those (truths) to which all the other
living beings are (dead) asleep. A Yogi is asleep and indifferent
to the objects of the senses in which all the living beings are
constantly absorbed. Such a sage is without any encumbrances.
With renunciation in his heart, such a sage is like the ocean, deep
and calm, not willing to over-run its shores even if all the rivers
join it in great floods. Nor does it recede in hot weather when all
the rivers are dried up and supply no water to it. In prosperity,
his mind is indifferent (not jubilant). In adversity, it is not troubled.

71

A small lamp can add little to the light of the sun and if the lamp
Is not there, the sun is still self-sufficient. So absorbed is he in his
heart in the great happiness (of Self), that such a sage does not
even remember achievement and plenty, when they come and go.
Before the beauty of his own home (the light of his own heart), he
spurns even the wealth of the gods. Much less could he be tempted
then at the sight of a miserable hut of a rustic. If he is indifferent
to nectar, he will not take broth. If he does not care even for
the pleasures of heaven, what temptations can petty achievements
in life hold out to him ?

Content in the knowledge of Self, absorbed in the joy of
Brahman, he alone is stable minded (Sthira Budhi). He has
eschewed egoism, he has abandoned all desires, and he moves in this
world having identified himself with everything. He experiences
spontaneously this limitless condition of Brahman and at last attains
Brahman without effort. Then even the agony of death cannot
trouble him.

CHAPTER THREE.

Arjuna says to Shri Krishna: From what you have said, I
gather that there is neither action nor the performer of action. If
such is your deliberate opinion, why are you urging me on to take
part in this terrible warfare ? If you prohibit all actions, why do
you ask me to do something which is heinous ? You support the
theory of no actions and yet you want me to do the unspeakable
wrong of killing others. I am ignorant. I cannot find my way. If
your advice is so contradictory, how can I discriminate ? I despair
of ever getting true knowledge. If the doctor himself administers
poison to a patient, there can be no hope for him. If you put a
blind man on the wrong track, or give intoxicants to a monkey, what
would be his condition ? It was because I did not know anything
and I was in serious perplexity that I asked your advice, but you
say one thing after the other which contradicts itself. I am your
follower. I put absolute confidence in you. You must tell me
something that will enable me to judge. Am I to believe that you
are deliberately doing this to test my mind on the pretext of giving
me advice ? Are you in earnest, or, are you trying to mislead me ?
Please say what you have to say in definite terms. I may be of
feeble understanding, but I will listen very carefully. A medicine
is a necessity, but it might also be palatable and pleasing. Teach

me the truth in terms full of deep meaning, but also in terms which
I can understand. You are the great preceptor and what falls from
you ought not to be ambiguous. Having you near me, I shall not
be content with less, any more than a man, who reaches the ocean
of nectar, would remain thirsty. It must be through the accumu-
lated merit of my previous lives, that I have been associated with
you. I have hopes in my mind of learning what is right from you.
You are the abode of supreme good. You are available to me as
a mother is available to the child for milk. Tell me one definite
thing, which it is proper for me to follow in this life and which
will do me good in the next.

Shri Krishna says to Arjuna : While describing to you the path
of action (Karma Marga), I may incidentally mention to you the
greatness of the path of knowledge (Dnyana Marga). You are
puzzled for nothing, as you did not know what I was driving at.
I have described to you the paths of action and knowledge. From
the earliest ages these two paths have been introduced by Me in
this world. The path of knowledge is pursued by the sages
(Sankhyas), and when one is fully conversant with it, one secures
immediate self-realisation. The path of action (Karma Yoga) is
practised by those, who are anxious for liberation (Mumukshu), who
ultimately attain salvation (Nirvana). Though apparently different,
both paths lead to the same goal in the end, in the same manner
as food gives satisfaction whether cooked by oneself or by others.
The rivers flowing towards the west and towards the east appear
to be different, but they are the same in the end when they merge
into the ocean. Though directed towards the same end, the pursuit
of one or the other of these paths depends on the capacity of the
seekers. A bird catches the fruit of the tree in a single flight, but
is it possible for a man to reach that fruit with the same swiftness ?
He will reach there gradually, i.e., from one branch to the another
and will ultimately catch hold of the fruit. Those who practise the
path of knowledge (Dnyana Yoga) accomplish the end (liberation)
by one jump instantaneously like the bird. Other Yogis proceeding
on the path of action, carrying out their proper duties (Dharma)
reach salvation gradually.

Without the performance of obligatory actions, no one can attain
the stage of non-desire (Naishkarmya), in which the Yogi rejoices.
It is absolute stupidity to expect any one to reach this end by
neglecting his obligations. No one discards a boat, if he has to
cross the river. If one must appease hunger, he must have his food
cooked either by himself or by others. So long as there is no free-
dom from desire, there is action, but when contentment arises all

78

desires spontaneously disappear. Those who aim at final liberation
should not turn from their duties. It is not possible for one to per-
form actions or to abandon them at will. To talk of relinquishing
actions is to talk nonsense, because, however much one may wish,
he cannot abandon them. So long as there are natural conditions
(Prakriti), actions are being done, because all actions are subject to
the three qualities (Gunas) and are being done involuntarily. Mere
wish to abandon obligatory actions is not going to alter the ten-
dencies of the senses. If you said you would do nothing, will your
ears cease to hear, or the eyes fail to see, will the nose lose its
function, will breathing be stopped, or will the mind become free
from all ideas ? Will hunger and thirst disappear ? Will the cycle
of sleep and waking stop ? Will feet refuse to move and above all,
will you be free from the chain of life and death ? If all this can-
not stop, then what is it that you would have abandoned ? It is
futile to believe that one can take up or throw away actions. A
man, sitting in a carriage, moves because he is in the carriage,
though he may be himself motionless. A dry and insentient leaf
moves in the sky because it is wafted up by the wind. Even a dis-
interested person (sage) performs actions by the force of nature
and by the tendencies of the organs of action. So long as one is
linked with nature (Prakriti), his abandonment of actions is impos>
sible. To talk otherwise is to show futile obstinacy.

Some men seek to restrict action by checking the senses. But
in reality, they cannot do so, as in their mind the desire for action
always exists, though externally they may show the reverse. I am
really sorry for such people, for they are doubtless holding on to
the objects of senses.

I shall tell you the characteristics of a man, who has gone
beyond all desires. He is steadfast in heart and absorbed in Brahman
and outwardly pursues the normal worldly activities of life. He
does not direct his senses towards anything; he is not afraid of the
objects of senses and he does not omit to perform obligatory actions
(Karma) as a duty. He does not obstruct the senses while doing
actions; yet he is not controlled by the tides (violence) of these
senses. He is not obsessed by desires. Nor is he tainted by (the
blackness of) delusion, just as the lotus being in water, does not
get wet. A sage living in this world appears like everybody else,
just as the orb of the sun refiected in the water appears like the
sun, but there is no sun there in reality. Because he appears like
one of the common crowd, you must not assess his spiritual worth
accordingly. Recognise him to be free (Mukta), who shows these
characteristic^ and who has put himself beyond the snares of desire.
Such a Yogi is worthy of universal respect. I ask you to set him

74

up as your model. Control your mind; be firm in your heart; then
let the senses freely perform their actions.

I repeat that it is not possible in life to remain free from actions
and, therefore, actions have to be performed. Those that are pro-
hibited by the Shastras must be eschewed. Do everything which
is opportune and proper, but without motive for any of the results.
There is a special characteristic of such action (Karma); being free
from desires, it leads a man to liberation. Whoever performs his
duties arising in his own condition of life with care, certainly reaches
liberation by his own action.

To perform one’s duties properly is in itself the highest offering.
Those who pursue this path are not touched by sin. It is only when
one’s duties are neglected and one is inclined to do erroneous acts,
that he is caught in the cycle of life and death. The performance
of one’s duty is in itself the highest sacrifice (Yadna) and the man,
who is devoted to such sacrifice, is free from all bonds. The world
is tied up by actions. He, who allows himself to be drawn into
this snare of delusion (Maya), is bound to fail to give daily offering.

I will now tell you a great tradition on this subject. When the
Creator (Brahma) created this institution of the universe, he created
all beings (Prani) simultaneously with their duties, which being
too subtle, they were incapable of understanding. They all ap-
proached the Creator (Brahma) and said : “ How are we to be
guided in this world ?” Then the Lord said to them : “ We have
laid down the proper duties to be performed by you according to
your station in life. Perform them and you will find your desires
spontaneously fructify. You need not absorb yourself in religious
ceremonies. You need not pain the body. Nor go upon long
journeys of pilgrimage. You need not practise physical Yoga (Hatha
Yoga), or give devotion with any motive. You need not equip your-
self with any charms and incantations. You need not worship the
minor deities or engage in any fussy activities. Your obligatory
duties are the one sacrifice (Yadna) you should offer. Do ,your
duties cheerfully and without desire for fruits, just as a faithful wife
serves her husband spontaneously and without expecting a reward.
The performance of duty is the only sacrifice worth practising.
Therefore act accordingly. Duties properly done will fulfill all your
desires. All deities will be thus satisfied. Doing one’s duty
(Dharma) is tantamount to the worship of the deities, who supply
prosperity and security. If you worship the deities, they will be
pleased with you, and mutual favour would arise. Then whatever
you propose will easily come to pass and all (legitimate) desires

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of your mind will be encompassed. Your words will come true.
You will possess power to command others and the goddess of
supremacy will wait on you. At the beginning of spring, the magni-
ficence of the forest is manifested in plenitude of blossoms. So
good fortune incarnate will come seeking after you, with every con-
ceivable comfort. If you are solely devoted to your duties, you
will ever enjoy prosperity and will overcome all evils. Having
obtained this affluence, if you succiunb to the attractions of the
objects of senses and indulge in them, you will draw upon yoxurself
big calamity. (Similar is the fate of the man) who yrill not employ
the prosperity given to him by God properly and who will not offer
worship to the Almighty by the performance of his duties, who will
not worship with fire, or who will not entertain sages arriving at
his house, who will be slack in devotion to his Guru, or who will
refuse hospitality to the needy, or who will cause distress to the
community. Those who turn their back on their duty (Dharma),
who are filled with the pride of achievement, or who are absorbed
in objects of enjoyment, will fall a prey to acute unhappiness. They
not only lose prosperity, but find it difficult even to enjoy, what
they have got. Just as life departs from a dead body, magnificence
is not found in the house of a pauper, light ceases when the lamp
is put out, so, by failing in one’s obligations, one is deprived of the
source of aU happiness.

Where a man strays from the path of duty, he entirely loses
his independence. Nemesis overtakes him. He will be regarded as
a thief and will be deprived of all, that he possesses. Sins envelop
him like ghosts prowling in the night in a cemetry. He becomes
the object of every kind of impurity existing in the three worlds.
He commits endless evil and is gripped by all manner of distress.
However much such erring ones may grumble, they will not be free
from unhappiness.

In this way Brahmadev teaches people : Stick to your duty and
never let your senses go astray. Aquatic creatures perish when
they leave water; so does a man who forgets his duty. A man,
who employs all his available resources for performing proper actions
without any desire of fruit, who offers the worship ordained and
who discharges his obligations to his ancestors, who enjoys what
remains to himself, after he has done all this, with his family, is
free from all evil. His sins disappear like disease on the use of
nectar and delusion with the teachings of sages. Whatever one
gets by keeping to the path of duty should be spent in satisfying
one’s obligations and if anything is left over, that should be enjoyed.

76

But they are sinners (and what they enjoy is sinful), who assign
to the Soul the properties of the body, believe that all objects are
meant for indulgence, who never think of anything beyond this,
who do not realise that all possessions are means of performing
sacrifices (Yadnas), who are anxious for nice dishes for their own
self-satisfaction and who, through ignorance and selfishness, indulge
themselves.

All one’s resources are to be regarded as material for offering
worship in the form of performance of one’s duty. The food,
through which sacrifice (Yadna) can be performed and the deity
propitiated, should not be regarded lightly. It is from that food that
Brahman is satisfied. It is that, which is the source of life for this
world. It is from food that living beings grow and rain produces
food on earth. Rain comes about from sacrifice (Yadna) and actions
(Karma) enable Yadna to be performed. Karma has its root in
Brahman in the form of Vedas. The Vedas themselves were created
by the All-Highest Eternal Brahman. All this universe is, therefore,
controlled by Brahman. The Vedas permanently reside in that
Yadna, which consists of the performance of duty.

I have briefly related to you the tradition of sacrifice (Yadna).
If a man through false pride backslides from fulfilling his obligations,
which are expected of him, he is immersed in sin, becomes a burden
to the earth and his own senses are subverted by his evil actions.
Like unseasonable clouds, all deeds of his life are futile. His life
can produce nothing useful, like the hanging mass of flesh on the
neck of a goat (which cannot produce milk). Not only should duties
be adhered to, but they should be pursued wholeheartedly. With
the formation of the body, obligatory actions arise as a matter of
course. How can any one neglect them ? They are really stupid
who, having obtained the human body, neglect the performance of
proper deeds. While the body is functioning, if the mind is absorbed
in Self, actions do not matter. The joy arising out of the wisdom
of the Self leaves nothing more for a man to do and he is, therefore,
naturally free from the bonds of actions (Karma). After gratifica-
tion has been achieved, the sources thereof naturally abate. So
action ceases, when one is absorbed in Self. Every means must be
resorted to, so long as one has not reached knowledge of Self.
Perform your prescribed duties without expectation of result and
with devotion. They, who do this, really achieve Brahman. It was
in this way that Janaka and others, while harnessed to their
worldly obligations, attained liberation (Nirvana). Since actions
also serve a higher purpose in this manner, they should be ap-
proached with enthusiasm. By performance of duty, one sets a
good model to other people, thus doing good to them. Even those.

77

who have attained self-realisation, have to continue to do actions
for the sake of the mass (who follow them). A man possessing eye-
sight leads a blind man after him. So the wise men perform duty
as a guide to ignorant people. If those who know, fail to act in this
way, how can the ignorant find their path ?

In this world whatever the leaders of the mass do, comes to be
regarded as duty (Dharma) and the common crowd follow. This
is quite natural. Good people, therefore, do not neglect actions but
attend to them diligently. Take my own example. I follow this
path. I perform duty (Dharma) not because any calamity can
befall me, or I have to achieve any particular end. I am perfect and
I am Omnipotent. You were witness of my prowess, when I brought
to life the dead son of our Guru, and though I am free from all
desires, yet I perform actions. I act in the same way as a man,
who has an object in view, would do. I do it in order that all
living beings, whose existence depends on Me, should not go astray.
I can remain fully satisfied with Self, but that would be a bad
example for other people. Noticing my conduct, people will act in
imitation of me and neglect their work, which will lead to disorga-
nisation of this world. The great ones and the wise ones never
abandon Karma.

A man, seeking an end, acts with the intention of securing that
fruit. So should a disinterested person also act (though he has no
expectation). The institutions of this world must necessarily be
preserved. One should follow the path of duty and set an example
to people to do the same and one should not keep aloof from them.
A child that sucks the mother’s breast with difficulty, cannot digest
cooked food. Even in joke, you should not teach inaction to those,
who are not capable of the performance of action. They should be
taught the path of good actions and that path alone should be praised
before them. Even those, who seek nothing, must continue to do
their duty, offering a good model. They would do so for universal
welfare and be free from the bonds of Karma. As in a theatre,
those who act as king and queen do not entertain in their mind any
feeling of being man and woman, though they succeed in creating
this feeling in the minds of th6 audience, so the wise continue to
do their duty. If you take somebody else’s burden on your head,
your head will feel the weight. Good and bad actions arise on
account of nature, but ignorant men in their delusion think them-
jselves as the cause of such actions. To such an egoist and perverted
idiot, this deep spiritual wisdom need not be revealed. Narrating
this to him would be a waste of time.

78

Wise men, who know the truth, eschew egoism from which all
action arises in their life. Being conscious that they are different
from the physical body, they place themselves beyond the three
qualities (Gimas). They are merely onlookers of the activities of
the body, although they remain in the body. Like the sxm being
unaffected with the activities of the creatures of this world, though
endowed with form, they remain free from the bonds of action.

Only he, who is gripped by the three qualities (Gunas) and
impelled by an illusion (Maya) is tainted by the effect of Karma.
He assumes the responsibility for actions, that are not his, but that
are performed by the senses doing their natmral functions. My
advice to you is : Perform all proper actions, offer them to God and
let your heart be devoted to the Self. Never think that “this is
the action! and I am doing it 'for a partibular object.” Entertain
no attachment for the body, abandon all desires and then you will
earn the joy, which comes spontaneously.

Take your bow in your hand, mount your chariot, and with a
firm mind, embrace the duty of the warrior. Spread your fame in
this world and proclaim the significance of proper performance of
duty by which the burden of the earth will be relieved. Abandon
all doubts, set your mind on this battle and speak of nothing else.
This being my firm opinion, those who accept it with faith and
practise it implicitly, are free from the bonds of actions, though they
are active. Action is inevitable, but those who entertain
attachment to the body and fondle the senses in disregard of this
teaching or under-estimating this truth or treating it with contempt,
will be besotted by the wine of infatuation, gripped by the poison
of the objects of senses and sunk in the mud of ignorance. Just
as it is useless to keep a jewel in the hands of a dead man, or to
tell a person, who is born blind, about sunrise, just as the rise of
the moon offers no satisfaction to the crows, so this great truth does
not appeal to the stupid. Do not even discuss this subject with men,
who are averse to the highest teaching (Paramartha) . They will
not be able to act up to this truth, but will jeer at it. A moth
cannot bear light, but he meets death by touching light, and the
enjoyment of objects of senses is thus suicidal.

The wise must not indulge the senses even out of curiosity or
any other (innocent looking) motive. Can one play with a serpent,
or associate with a tiger, or digest the virulent (Kalkut) poison ?
No matter how a fire originates, even if it is in sport, when the
flames arise, they are difficult to control. The fondling of the senses
produces no good result. Why should we secure all sorts of enjoy-

79

ment for this body which is not independent (which obeys its own
laws) ? Why should we gather things day and night to nourish
this body ? Why should a man shun duty and serve the body with
luxuries by hard labour ? This body is made up of five elements
and these five elements will join up to their own source in the end.
Nothing will remain of any trouble taken for the body. Indulgence
of the body leads to absolute ruin itself.

It is possible that one experiences a certain kind of satisfaction
in indulging the senses with all sorts of enjoyments of objects to
his liking. But this satisfaction is as risky as the company of a
thief who, pretending to be honest and remaining quiet for a time,
attacks you as soon as you are out of the inhabited area. The con-
sequences of indulgence are suicidal. Desires associated with the senses
create false hopes of happiness, but lead ultimately to distress like
fish allured by the bait being caught in the hook. The hook is
concealed in the bait and the fish cannot see it. When desires of
the senses are not fulfilled, anger is produced. Desires mislead in
the same manner as a clever huntsman encircles and leads the prey
to the place, from where it is most convenient to kill it. Remember
that desire and anger are both fatal. Therefore avoid them both and
seek only self-knowledge.

The performance of one’s own duty even when it is difficult, is
beneficial and is to be preferred to any other actions, however at-
tractive they may be. However poor one may be, one should not
extend one’s hand towards sweetmeats, which are known to be un-
clean. One must, therefore, avoid actions which are prohibited.
One must not desire that, which is undesirable. Nor should one
grasp such a thing, if it fell within one’s reach. A poor man does
not destroy his hut at the sight of the magnificent palaces of other
people. In the same manner, the best company for a man is his
own wife, even if she has not the good looks of other women.
Performance of one’s duty is the only means of securing happiness
is the next birth. Milk and sugar may be very sweet, but they are
harmful to people suffering from certain diseases. Obstinacy in
regard to their use will certainly harm the patient. Never try to
do what is not proper for yourself. If in the performance of his
duty, a man’s life is lost, it is better for him in this world as well
as the next.

Arjuna says to Shri Krishna : How does it happen that we see
even the wise missing the proper path and going astray ? The
wise understand the difference between what is acceptable and what
is not, and yet they err. A blind man might not be able to separate

80

seed and husk, but how can a man with good sight make the same
mistake ? Those who abandon attachment to the senses feel dis-
satisfied and even recluses come back to society. While attempting
to keep away from evil acts and escape sin, they are forcibly pulled
into it.

Shri Krishna says to Arjuna : The enemies to guard against are
desire and anger. These enemies are ruthless and they are like death
itself. They are like serpents on the hoard of knowledge, tigers
in the caves of senses and unclean persons on the path of devotion.
They are the rocks in the fortress of the physical body, the protect-
ing wall in the village of the senses. Through the confusion which
they create, they exercise power in this world. They are at the
root of (Rajas) activities of the mind and their functioning is evil.
Being enemies of life, they are held in great respect in the city of
death. There is no limit to their hunger, and hope itself increases
their activities. Delusion is the younger sister of hope, which can
consume everything as quickly as children could finish off a packet
of sweetmeats. Delusion gives strength to desire. Desire and anger
have their root in egotism. Desire and anger create hypocrisy and
the suppression of truth. They destroy mental peace and substantiate
illusion (Maya), which overpowers even the sages. They undermine
discrimination, disinterestedness and patience. They ruin tranquility,
courage and joy. They cut at the root of knowledge and make
happiness impossible. They are born with the body and are insepar-
able from it. In this way they run parallel with consciousness itself
and appear before the mind’s eye under the pretence of being
judgment. Hence it is, that these are difficult to control. They drown
a man without water, burn him without fire unawares, kill without
weapons, bind without ropes, and they can destroy even wise men.
They are incomparable in strength, as they do not operate outside.
Like a serpent encircling a sandalwood tree, or an embryo wrapped
in the womb, like the sun being never without light, like the fire with-
out smoke or a mirror without dust, wisdom, which is pure, seldom
appears without desire and anger. One should, therefore, conquer
desire and anger first and then acquire wisdom. Until that is done,
the action of the law of attraction and repulsion cannot be stopped.
Just as wood helps fire instead of quenching it, ordinary efforts to
control desire and anger only inflame them. Even the Yogis have
fallen a victim to them.

I will tell you a very effective remedy for overcoming desire and
anger. All actions arise through the function of the senses and it
is in the senses that these enemies of wisdom reside. Therefore

81

control the senses first and that will make the mind steady, reason
independent and will not leave much room for these feelings. Desire
and angei^ will be destroyed like the mirage disappearing in the
rays of the sun. Thus when affection and aversion have been re-
moved, will be established the supreme reign of Brahman, which
will enable a man to enjoy true self in the Self. This is the
great secret between the preceptor and the disciple, uiz., the union
of individual self, with the Self, Jiva and Shiva. Be firm, therefore,
in this faith and do your duty.

CHAPTER FOUR

Shri Krishna says to Arjuna : This system of action (Yoga) was
imparted by me to the Lord Vaivaswat (sun). That was a long
time ago. He imparted it to Manu, and Manu, having practised it
himself, imparted it to Ikshavaku. In this way it has been handed
down. Several royal sages came to know this Yoga later on, but
at the present moment, it is lost. When an individual is absorbed
in the pursuit of objects of senses in the body, the knowledge of
Self is forgotten, faith is weakened, enjoyment seems to be the
supreme goal and the paraphernalia of worldly existence appears to
be attractive. In a country where everybody is naked, clothing is
useless. To him, who is blind from birth, the sun can do no service.
On an assembly of the deaf, music is wasted. Burglars dislike the
moonlight. The crow cannot recognise the moon, as before the moon
rises, its sight is lost. How can, therefore, these reach Brahman
when they have not gone even to the borders of renunciation and
when they do not know even the alphabet of reflection. This
system of Yoga has been lost to the world on account of the
increase of illusion and the subsequent passage of time.

I have now without reservation conveyed to you what this
system is. This is a great secret and as I have affection for you I
have imparted it to you. You have love for me, you have devotion,
and you have friendship. You, therefore, deserve my confidence.
Though we are surrounded by warlike preparations, bear with me
for a few moments.

Arjuna says to Shri Krishna: Where can there be greater
affection than the affection of the mother to the child ? You are
the oasis in the desert of life. You are the mother of all that are
helpless. It is truly your favour, which will carry us forward. Even
if a child is defective, the mother is prepared to impart her affec-

82

tion to the child for the whole life. Therefore if I say anything,
which is not quite sensible, please hear it all the same and don’t be
angry. What you say with regard to the ancient history of this
system of Yoga cannot be reconciled by me for the moment. Even
my ancestors did not know, who was Vaivaswat and how did you
manage to tell this Yoga to him ? The sun is more ancient than
any of us and you were only born the other day. I do not know
the mystery of your life, but I find what you just said somewhat
loose. Will you please, therefore, tell me, when it was that you
imparted this system to the Lord Vaivaswat (sun).

Shri Krishna says to Arjuna : Your doubt is reasonable. But
you forget that both you and I have been born over and over again.
At a suitable opportunity I take birth and I also remember what I
did then. Though I am, as Supreme Brahman, free from the
troubles of life and death, yet, resorting to My illusion (Maya), I
am born. My indestructibility is not affected thereby and birth and
death merely appear in Me, but are not there. My independence
is unbroken, though I appear to be doing things, and though, those
in error think that I am doing things. A mirror multiplies images,
where there is only one. So I, who am without form, adopt My
nature (Maya) and like actors in a play, I also appear to perform
actions in a hun>an form.

In each age since ancient times, I have imposed on Myself the
obligation of protecting truth (Dharma). When sin destroys truth,
I forget my formlessness and take birth.

I take the human form in order to assist My devotees, and when
I am born, the darkness of error is dispelled. I destroy sin, and,
removing the errors of the good, I make them hoist the flag of
happiness. I destroy the hordes of the evil ones and I establish
the sages on the throne of honour. I re-establish in society morals
as well as truth. I light the lamp of discrimination and remove
darkness in the form of thoughtlessness. For the good, it is light
everywhere (Diwali). The happiness of Self becomes attainable to
the whole world. Purified in mind and body, the sages secure
supreme bliss. Mountains of sin are reduced to powder, when I
am born and the sun in the form of good actions rises above the
horizon. Only the wise ones know Me in My incarnation. I take
birth for )this great purpose.

He is truly free, who recognises that though I have no birth, I
am born; though I have no actions, I am active. In the human form,
he is still free from the body and when the body dies, he joins Me.

88

Such sages entertain no regrets for the past. Nor do they have
any hopes for the future. They have no desires and they give no
room for anger. Ever devoted to Me, their life is dedicated to My
service and they find supreme satisfaction in the knowledge of Self.
The light of asceticism is never dim in them. They are the temple
of wisdom. They purify the holy places. They naturally ascend
to Me and in human form attain Me, so much so that there remains
no distinction between Me and them. When brass is purified over
and over again, until it becomes gold, what is the difference between
it and gold ? In the practice of Yoga, they make great progress.
Their intelligence is lighted up by asceticism and by wisdom. They
cannot go elsewhere. They must come to Me.

All the same I respond to their worship according to the nature
of their worship. Every human being has a tendency to offer wor-
ship and this is directed towards Me, but those who are in error
and whose intelligence is wobbling, do not realise the unity of Me,
and run after many forms. Where I am one, they imagine many.
Where I have no name, they give names to Me. Where I have no
description, they set up little gods and goddesses. I, who am every-
where at all times and in equal strength, am differentiated by them
as inferior and superior. Their intelligence being muddled, they
create a hierarchy.

Even with devotion, the erring ones offer worship accompanied
by many rituals to all sorts of gods. They do secure as a result
of their worship, what they desire. But the secret of this is not
known to them. There is no donor in this world other than one's
own actions. Fruits are produced in this world only from actions.
Whatever seed is sown in the field, the fruit is produced accordingly.
Whatever image is held before the mirror, the reflection appears
accordingly. Whatever word is pronounced in a valley, the echo
answers accordingly. Whatever worship is offered, it all reaches
Me, and according to the faith, the fruit thereof is produced.

In this way the four sections of the community were also con-
stituted according to their actions and their quality. Their obligations
were fixed according to their inherent nature. Otherwise every
one is equal. It is only the qualities and the actions which cause
differentiation. I have not caused the differentiation. Though I am
the source of everything, yet I have not made them what they are.
The man, who knows this and realises this, becomes free. Those
who seek liberation have known Me thus. They have also continued
to perform their own duties. But these actions do not bear any

84

fruits just as seeds, which have been scorched, would not sprout,
If sown. Actions where fruit is not desired, create no bond and
lead to liberation. The renunciation of action wantonly is not
proper.

And yet it is true that even wise men have been puzzled as to
what is proper action and what is not proper. A false coin appears
like a true coin and even experts are misled. Even those sages who,
if they desire, could create another world, have been misled about
actions. What about the common people then ? I cannot, therefore,
blame the common people, if they do not know.

Assuming that all immovable and movable creation has been
made along the lines of natural inclinations, the relative duties
appertaining to each must be first ascertained. Further guidance
is secured from the Vedas, which lay down actions suitable to each
different section; some physical acts arise from birth and continue,
and further one must carefully consider several kinds of actions,
which are prohibited. Between these, the proper way has to be
found and when it is found, action itself becomes the means of
liberation. The whole world is bound by action. There is no life
without action.

The wise man, however, while doing everything, believes himself
to be free from actions. He entertains no desire in his mind
regarding results. Only such necessary duties, from which he has
withdrawn all concern regarding fruits or reward, engage him. No
other obligations are recognised by him. This is the kind of freedom
from action, which he establishes in himself. Outwardly he appears
to do everything properly. Such is the wise man. He is like the
man standing on the bank of a river seeing his reflection in the
water, but knowing that he is not in the water. He is like a man,
who is sitting in a boat and who finds the trees on both sides moving
away, but he knows that the trees are not moving and that it is he,
who is moving. He appears thus to be absorbed in action, but he
knows that the appearances are deceptive. He knows that he does
nothing. When you see the sunrise and sunset, you think that the
sun is moving, but the sun is not moving. So is the sage steady,
while appearing to move. Outwardly he seems like any common
man, but the bonds of man do not tie him, like the sun which is
reflected in the water, but is not drowned there. Not seeing any-
thing, he has seen the world; not doing anything, he has done
everything; not enjoying anything, he has had all the enjoyments.
Even when he is sitting at one place, he has moved everywhere.
In short he identifies himself with the universe.

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The man, who is not worried about anything, who does not allow
the slightest apprehension or hope with regard to the fruits of any
action to enter his mind, who does not plan to do anything, and
whose mind is not concerned as to whether he will complete any-
thing which he has begun, he has burnt all his actions in the fire
of the wisdom of Self. In the form of a human being, he becomes
Brahman.

Indifferent to the body, entertaining no desire with regard to
the fruits of actions, always cheerful in his mind, he is the focus
of contentment, and the only thing, in which he is not satisfied, is
the feast of the wisdom of Self.

Without pride of self and without hope, his affection grows
every day in the bliss of the happiness of Brahman. Whatever
turns up at any time is acceptable to him. In his mind, there is no
distinction that “ this is mine ” or, “ this is thine. ’’ Whoever he
sees, he knows to be himself. Whatever he hears, he regards as a
manifestation of himself. The ground on which he moves, the
words which he utters, and every other thing which he does, is
himself. Wherever he looks about, he does not find anything but
his own form. For such a one, how can any action bind ? He can
have no jealousy, because he does not make the distinction. What
is the use then of saying that he is free from jealousy ? In this
way he is always free. While doing actions, he is free from actions.
With attributes, he is free from attributes.

In human body, he is Brahman. Even there, he is pure. If,
therefore, he does indulge in the performance of actions, sacrifices,
etc., all these come to an end in himself. Clouds outside the rainy
season appear in the sky and also disappear on their own without
doing anything. So all necessary obligations which he discharges,
and all actions which he performs, disappear in himself.

In his intelligence, there is no thought such as “ this is a
sacrifice and I am performing it and it is directed towards so and
so.’' All the equipment for the sacrifice appears in his mind, there-
fore, as nothing but Brahman. All action, therefore, is Brahman
and when such wisdom has dawned, even while doing all things,
he is free from action. He passes through the childhood of thought-
lessness to the stage (youth) of renunciation and then he lights up
the fire of Yoga through (maturity of) concentration.

He sacrifices his errors into the fire in the form of the teachings
of the Guru and he makes progress in Yoga with the intention of
attaining happiness of Self. In some cases, meditation on Self by

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means of the threefold discipline provides the fire in which the
sacrifice of senses is made. He firmly believes that the senses are
worth sacrificing. When the sun of self-denial rises, some prepare
a fireplace in the form of self-control, in which the fuel of the
senses is lighted and from it the flame of renunciation arises. In
these, all sensual emotions are burnt. The smoke in the form of
hopes goes away. All objects of senses then get consumed in this
fire.

Some of these sages destroy their errors by means of discrimi-
nation in their heart, by means of peace, fortitude and the teachings
of the Guru. Focussing all tendencies in one, they light the fire of
wisdom. Illusion in the form of wealth and success, they allow to
run out in the form of smoke. Then pure wisdom in the form of
fire shines. The mind, which has already been purified by practices
(Yama and Niyama), is then smelted in this fire. Illusion and
desires are here sacrificed. All actions of the senses are then
completely gutted in this flame of knowledge. Life alone survives
and that is rooted in the joy of Brahman. A little self-control is
still the link wtith the happiness of Self. In such a sacrifice, even
if all the equipments appear separate, they are one. Such a sacrifice
leads to liberation.

This is the offering (Yadna) of Yoga to the Almighty. There
are other sacrifices, which are performed by the outlay of money.
There is the sacrifice of asceticism, which is achieved through the
rigid practice of asceticism. Some attain Brahman through the
spoken word, some through the strength of wisdom (Dnyana). This
sacrifice is difficult of attainment and only those can hope to practise
it, who have their senses in absolute control. Capable in the control
of senses and secure in the strength of Yoga, some sages sacrifice
self to Self.

Some sacrifice the Prana into Apana and some do it vice versa.
Others control both these breaths. This last one is called Prana-
yama. Others perform the Hatha Yoga (Obstinacy). They check
enjoyment of all objects and they sacrifice breath in breath. Those
anxious for liberation in this manner are assiduous in their work.
They wash away the dirt of their mind by means of Yoga. When
error of every description has been eliminated, what remains is pure
wisdom. Even the duality as to fire and the sacrificer disappears.
When the object of him, who performs sacrifice, has been attained,
there remains nothing to be done and all actions come to an end at
that moment. Then there is no room for imagination or desire or
duality.

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The residual from all these sacrifices is wisdom, which is im-
perishable and supreme. The seeker after Brahman cultivates that
wisdom with the incantation “I am Brahman.” The fruits of such
sacrifice bring immortality to the sages. The men, who in this life
are not devoted to the accomplishment of Yoga and other spiritual
ambitions, or, are not taking pains, to achieve control of self (mind) ,
will never attain renunciation. Even in the actions of this life,
they err. With regard to the next, they are completely lost.

The Vedas give full description of the different kinds of sacri-
fices, but it is not necessary to go in details here. Any worship,
which is accompanied by actions free from desire, is successful.
Then alone, actions do not create a bond.

As the sacrifices find their origin from the Vedas and as they
involve activities, one of the fruits of these sacrifices is the attain-
ment of heaven. Some of these sacrifices, which are achieved by
means of expenditure of wealth, are compared with the attainment
of wisdom, what the stars are to the sun. The Yogis are night and
day assiduous for achieving the greatest means of the bliss of Self
by besmearing in their eyes the ointment of wisdom. This bliss of
Self is the final goal of all action. In it is the inexhaustible mine of
wisdom as well as freedom from bonds of action. That alone
satisfies the thirst of those, who seek the wisdom of Self. After
this, desire for action goes away, imaginings of all kinds cease and
the senses lose even the memory of the enjoyment of objects. The
mind ceases to be mind. Words cease to be eloquent. In every-
thing, there appears only Brahman. The object of renunciation is
achieved. The aim of discrimination is fulfilled and union with
Self comes on its own.

Such is the prowess of wisdom (Dnyana). If you desire it,
then you should serve the sages with everything, you have. The
sages are the temples of wisdom and service is the only door to such
temples. When they see service accompanied by humility, they
will give you shelter. With body and mind and with all your life,
devote yourself to the feet of the sages and render them every kind
of service without the feeling of pride. All your desires would
then be fulfilled. They will solve your doubts. They will instil
knowledge in your heart and make it abiding. The light of their
teaching will make your heart as fearless as Brahman and free from
doubt. You will then see yourself and all other living beings in
Me. The kindness of the preceptor will light the lamp, which will
destroy the darkness of illusion.

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The mine of sin, the ocean of doubt, and the mountain of
temptation, will all sink to insignificance before the lustre of
wisdom. Such is the prowess of wisdom. The visible world, which
is an illusion and which is merely a shadow of Brahman, is com-
pletely enveloped by wisdom. How can such wisdom then take any
time to wipe out the dirt of the mind ? The prowess of wisdom is
thus incomparable. What are clouds before the wind at the time of
the great destruction, which removes the smoke of the three worlds
on fire ? How can the great fire of destruction be quenched by
putting a few blades of grass on it ? In short, there is nothing
comparable in purity io wisdom. Just as Brahman is incomparable,
so is the wisdom incomparable. There is no light equal to the light
of the sun. No one can embrace the sky (not being so extensive).
There is nothing else to which a parallel can be drawn. The purity
of wisdom is comparable only to its own purity, just as there is no
taste like that of nectar.

I will now tell you, how this wisdom is to be attained. He,
who is inclined towards the bliss of Self, and for this purpose has
withdrawn himself from all objects of senses, and who in his mind
entertains absolute contempt for the senses, in whose mind desires
do not grow, who keeps himself aloof from the visible world (Maya)
and who is always immersed in faith, is sought after by wisdom
(attains it without effort). He gets wisdom and with it the peace,
which is always there. When this wisdom is steady in his heart,
peace sprouts up and the wisdom expands. His glance everywhere
carries peace with it and in his mind, the distinction between himself
and others disappears.

The man, who is not anxious for getting this wisdom, lives in
vain. It is better for him, if he were dead. He is like a house
without inhabitants, like a body without life. His existence is futile.
Even if one did not attain wisdom, the desire to attain it itself gives
room for hope. When nectar itself does not attract, it must be
understood that a man is very near death. Similarly, intolerant of
wisdom and absorbed in enjoyment of senses, a man loses happiness
both in this world and the next. It is like a medical case, in which
there are complications. The man, who has doubts, does not know
what is truth and what is falsehood, what is proper and what is
improper, what is beneficial and what is harmful, just as the man,
who is blind from birth, does not know what is day and what is
night. The man, who has no faith, is lost.

There is no sin greater than doubt. Doubt consumes human
beings in a terrible fire. Therefore, leave behind your doubt. Con-

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quer it first, because, until doubt is removed, wisdom cannot come.
The greater the error, the greater is the doubt in the mind, and
this destroys faith. It not only subjugates the mind, it takes within
its toils the intelligence; and the man who has doubts, ceases to
believe in the entire world.

There is only one weapon to destroy doubt with and that is
wisdom. When wisdom dawns, doubt disappears. Therefore wake
up and stand forth after overthrowing your doubts.

CHAPTER FIVE.

Arjuna says to Shri Krishna: Having laid great stress on re-
nunciation of all actions, why do you now praise the path of action ?
Please be explicit and teach me one truth and show me the path
that would lead me to it. I want to follow this path to the final
goal, but desire a smooth journey like “ travel de luxe,” in which
while traversing big distances, the ordinary comforts and sleep are
not interfered with. Impart this knowledge to me, O Lord, but not
in mysterious terms.

Shri Krishna says to Arjuna : Both renunciation and perfor-
mance of action lead to liberation. But the path of action is acces-
sible to all, — the very learned and the others. Only a strong man
can swim across a river, but by means of a boat, even women and
children can reach the other shore. By the path of action, a man
would reach the goal of renunciation (Sanyasa) with less effort.
These two methods of reaching the goal are not essentially different,
as you will realise from the characteristics of the ascetic (Sanyasi),
which I shall now give you.

An ascetic mind is as firm as mountain Meru, undisturbed by
whatever has happened in the past and indifferent to any rebuffs
he may meet in the present. Eschewing even the idea that “I am
doing this, this is mine,” the ascetic is free from worldly attachment
and therefore enjoys eternal bliss. When the fire has burnt out,
the ashes can be safely tied up in a piece of cloth. So, having
destroyed attachment, an ascetic need not abandon his home or any
worldly possessions. When the wandering of the mind ceases,
asceticism is established. No new desires (Sankalpa) grow in his
mind and therefore bonds of action cannot arise for him, though he
has, and he maintains the body. Like all lamps producing the same
light, these two paths, — renunciation and performance of action
(Sankhya and Karma Yoga), — are essentially the same. Those,

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whose insight is lighted up by knowledge can see the identity, and
the ignorant ones see the difference. The result achieved being the
same, the identification is complete in the same way as between
the sky and space (Akasa and Avakasa). Renunciation of action
is not possible, but the man who climbs the mountain of liberation
through the path of action (Karma Yoga), goes every day nearer
the summit of Brahman. Turning one's back on worldly delusion
and purified by the teachings of the Guru, he devotes himself to
the contemplation of the true form of Self. Thus, when a man
has freed his mind from new purposes (Sankalpa) and has fixed it
on Brahman, though apparently in human form, he becomes Infinite,
like a lump of salt which is separate only as long as it has not been
thrown in the sea, but once there, it reaches co-existence with the
ocean.

He is unaffected by actions, because, he stops recognising the
distinction between the action, the party that does the action and
the object for which the action is done. Carrying on the ordinary
routine of life, not having any sense of egotism, he cannot be said
to be doing those actions. While continuing in the possession of his
body, such an ascetic fully realises all the characteristics of Brahman.
Apparently he looks like anyone else. Such an ascetic sees by his
eyes, hears by his ears and recognises objects by sense of touch.
He can also distinguish odours and he can suit his speech to the
occasion. He eats and he sleeps and does not abandon the routine
of life, but through self-realisation and the wisdom of Brahman,
these activities do not create a bond for him any more than dreams
do, after one is awake. The lamp in a house enables by its light
all things to be done without itself being affected by it. So, is the
ascetic, having found union by Yoga with Brahman, free from bonds
of action, while the physical senses continue to function. A drop
of water will not wet the lotus leaf. Mere physical activity is that
in which the actions have no relation with the intelligence, and the
mind is not directed to any definite purpose in order to encompass
a definite aim. The ascetic allows his body alone to function as
innocently as a child engaged in play. The separation of the mind
and body is as complete in the case of the ascetic (at all times), as
it is in the case of a man, who is active in a dream while his body
is absolutely inactive during sleep.

Physical feeling is the result of desire, but activities, which
occur without the cognisance of the senses, are activities of the mind.
Even here a mind, which is free from egotism, does not create bonds.
The ascetic lives physically, he sees objects, he hears sounds, he
utters words, but he acts mechanically without a physical end.
The dominance of wisdom (Buddhi) secures for the ascetic in this

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manner freedom from action (Naish Karmya). Neither body nor
mind nor higher consciousness have the feeling of ‘I’ (self). All
actions, therefore, on the part of the ascetic are pure. An ascetic
does not feel himself as doing anything in prticular, a principle
which cannot be realised except through the favour of a great
teacher.

Shri Krishna says to Arjuna: Now I will tell you the charac-
teristic of the Yogi — one who does not abandon activities, but follows
the path of action. Eternal bliss is inseparable from the Yogi, who,
having attained Self, has destroyed attachment to the fruits of
actions. Whilel living his ordinary life, he feels that he is doing
nothing. Wherever he turns, he finds supreme happiness and
supreme wisdom of Self. Think of the Supreme Being, who has
created the universe and who is yet free from all that is going on.
He is immobile in the .static condition of Yoga and yet in the whole
creation, millions of beings derive their origin in Him. He is the
soul of every being in this world and yet belongs to nobody in
particular, indifferent to the creation and the destruction of the
universe, untouched by good and evil, not even a witness of good
and evil, and yet He assumes human body and plays with it and
even then He remains formless. The doctrine that He creates, He
maintains and He destroys the world is false. The man, who
realises this error, knows that He has nothing to do with causation.
When the Yogi realises full identity between himself and the
Supreme Being, (which has been there all the time, but which was
not noticed through error), and when he also is convinced that
God is free from all activities, then he ceases to see any distinction
in the world (dwells without interruption on identity). Though
the sim rises in the east, darkness disappears from all the four
quarters. So when the Yogi realises his own freedom, the whole
world appears free to him. He sees unity and identity in the world,
and his equanimity is unbroken, because his understanding is
directed in search of supreme realisation itself, because he is merg-
ing himself in Brahman, and because at all times he has an
unshakable faith, and in his heart a high order of wisdom (Dnyana)
has taken deep root. Prosperity cannot look like poverty. Wisdom
will not go after error. Where the sun is, there could be no dark-
ness. Where nectar is, death cannot be even mentioned. The
association of heat with the moon would be absurd. In this manner,
the Yogi cannot recognise any separateness so as to feel, “this is a
mosquito,” “this is an elephant,” “this is a Brahmin,” this is a pariah,”
“ this is my son,” and “ this is a stranger.”

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Just as a dream becomes unreal to one who is awake, distinc-
tions, such as “ this is a cow,” “ this is a dog,” “ these are great and
powerful men,” “these are small and weak men,” disappear when
egoism or the consciousness of “ I ” has gone. This attitude of
equanimity towards everything strengthens the belief of the Yogi
that he is Brahman. A Yogi does not run away from ordinary
activities, but eliminates desire. Nor does he torment the senses.
The Yogi observes proprieties of life and goes through normal routine,
but he does not accept the errors of the world. Just as people
cannot see spirits, even if they exist, the Yogi does not see (with
his mind’s eyes) the world, though he is in full possession of his
physical faculties and moves about like an ordinary individual.
People call him by a different name, but the Yogi, who holds fast
to this feeling of equanimity, is in reality Brahman, just as people
call water, which has separated from the mass on account of wind,
a wave.

Shri Krishna says to Ar juna : I will tell you the characteristics
of the Yogi who has learnt to look with equanimity on the world.
Firm like a rock in a flood, the Yogi is unaffected by prosperity or
adversity. Immersed in joy of Self, the Yogi disdains the enjoyment
of senses. Treading this narrow path, the Yogi, who has reached
this stage, must be said to have reached Brahman. The object of
senses will have no attraction for the Yogi, any more than sand in
a desert would have for the Chakora bird who loves the rays of the
moon on the lotus. Having known the supreme joys of Self, other
pleasures have no charm for him. The very hungry would welcome
chaff, if they cannot get grain. Thus the deer, in error leaving
behind natural water, would run after the mirage. He, who has
not realised the true happiness of Self, is attracted by the pleasures
of senses. It is wrong even to speak of pleasure in connection
with the senses. But, if any one maintains that there is pleasure
in the enjoyment of senses, I would ask him, why a flash of light-
ning does not serve the world’s purpose for light. If a small cloud
in the sky were sufficient protection against wind, rain and sun,
why should anybody build houses ? To seek pleasure in the enjoy-
ment of physical senses is like looking for sweetness in the root of
poison. The planet Mars, which is called Mangal (lucky), is in
reeility unlucky. In the use of language, we speak of the water of
the mirage, but there is no water. Such is the futile seeirch for
happiness in the physical senses. Let us look at it in another way.
How can a canopy formed by the hood of a serpent be cool for the
mouse sitting under it ? The fish in the river is safe only as long

98

as it does not take the bait. Such is the position of man with regard
to pleasures of the senses. In the eyes of the wise, these enjoyments
appear not like a healthy development, but like stoutness arising
out of Pandu disease. From the beginning to the end, there is
nothing but misery in such pleasures. Knowing nothing better,
like worms produced in mud, who feel no disgust for dirt, stupid
people pine for such pleasures. Such people are like frogs who can
live in the mud of the objects of senses or in the (dirty) water of
the enjoyment of senses. If every one could be indifferent to the
senses, whom shall we call the miserables (Dukha-yoni) ? Who will
pursue ceaseless activity in the troubles of life and death and the
travails of birth ? Where will sin find its dwelling place ? Will
not the word “ Sansara ” (worldly life) become meaningless ? Those
who are seeking happiness in the senses, are seeking to establish
delusion as truth. Be not diverted from the true path by the false
lure of the senses. The Yogis reject these, as one would reject
poison and being free from desires, they are able to keep off from
this misery. Though possessing a body, they have absolute control
over the functions of the body and the only happiness, which the
Yogi knows, is the unique happiness of Self. This happiness is not
like the satisfaction secured by a bird pecking at a fruit. In this
case there is the bird, there' is the satisfaction, and there is the fruit
which gives satisfaction, but in the case of the Yogi, the very con-
sciousness of this distinction is lost and a spontaneous identity is
established as between one stream of water joining with another
stream of water. When there is no wind in the sky, there is no
distinction between the wind and the sky. In this oneness nothing
but happiness remains. All duality disappears and there is not even
a witness. The condition I am speaking of is incapable of being
described, but will be recognised by those, who are striving to realise
Self. Those Yogis, who have reached this condition, are in my
opinion real embodiments of the supreme joy of Brahman. They
may be called joy personified or the sprouting of happiness itself,
or the playfield of supreme wisdom of love. In them resides the
highest discrimination and they come to possess the characteristics
of (Para Brahma) Supreme Brahman. They are like the ornamented
limbs of the wisdom of Yoga. They are the purest amongst the
pure. They constitute the supreme life force of the universe.

Those, w(ho have taken a dive into the well of true happiness
of Self, find permanent residence there, realising unism with the
Highest. The Yogi, who sees in himself the whole universe through

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the pure wisdom of Self, lives as Supreme Brahman though in
human form. This bliss, which is achieved by the great sages and
which falls to the lot of the ascetics, has been reached in this world
only by those, who have set themselves free from doubt. With-
drawing the mind from objects of senses and thus establishing
complete control over it, they secure perpetual rest on the seat of
Brahman. I shall tell you how, while retaining the human form,
they become the Supreme Brahman. Steeped in the feeling of
renunciation (aversion tow>ards bodily enjoyments), they drive away
objects of senses and they achieve concentration of mind. At this
stage of concentration, they turn their glance upwards between the
two eye-brows and, fixing it in that position, they close the right
and the left (nostrils) and, equalising their breath (Prana and
Apana), they direct it higher inside until their mind merges in the
super consciousness (of Brahman). The distractions from all desires
and purposes disappear spontaneously, just as the Ganges, picking
up numerous tributaries on its way, becomes indistinguishable from
the ocean, when it joins the ocean. When a lake is dry, no reflection
can be seen in it. So, the curtain in the form of the mind, on
which the picture of life is printed, is lifted, leaving nothing but
supreme bliss. When the mind stops recognising worldly things in
this manner, there can be no feeling of “ I ” (egoism) . Those, who
have experienced this, though possessing ordinary human form,
become Brahman. This is the path of Yoga. They cross the moun-
tain of Yama and Niyama, and then they cross the ocean in the form
of the practice of Yoga. When they reach the other shore, they
reach Brahman. They get the true measure of this world being
free from any encumbrances, and reach the final goal, viz., oneness
with the true form of Brahman.

Arjuna says to Shri Krishna: The ways of Yoga as described
by you appear as easy as walking is compared to swimming. This
practice of Yoga would be easier for ordinary people than Dnyan-
Yoga and, though difficult at the beginning, it is still capable of
being accomplished after some time. I wish to hear more about it.

Shri Krishna says to Arjuna : If you aare prepared to hear and
then to practice, I shall give you details. I shall tell you what is
this Yoga, how it should be accomplished and what kind of people
can achieve it.

CHAPTER SIX.

Shri Krishna says to Arjuna: From the point of view of
Brahman, Yoga and Sanyasa are identical and Yogi and Sanyasi must
not be regarded as different just as, the same person has got more

95

than one name, the same place can be reached by two routes, and
water, though filled in two vessels, is the same. A Yogi does the
work and is not desirous of the fruit thereof, just as the earth
produces vegetation not seeking for itself the fruits. Guided by the
knowledge of Self and in obedience to the personal factor, the Yogi
does whatever is to be done at the suitable time selfiessly and with-
out dwelling on the fruits. Such a Yogi is a true ascetic. If a man
leaves off duties which are to be performed properly from time to
time, new things to be done by him immediately arise. Like a
person washing off one smudge of mud and putting on another smudge,
such a party through his obstinacy falls into confusion without being
altogether free from the burden, which a human being has to carry.
Such a misguided ascetic also has to carry the burden of asceticism.
The bliss of Yoga can come to him who does not go beyond his
daily obligations. To reach the highest Yoga, the ladder is the path
of duty. This is the greatest truth in all the Shastras. The aban-
donment of attachment secures the essence of Yoga. This has been
proved by experience. Along this path Yama and Niyama (the
disciplinary virtues) are met at the foot of the mountain. Physical
postures (Asan) are, as it were, the narrow path leading up the
height of Pranayam (control of breath). Further from here, there
is the difficult crossing known as Pratyahar (withdrawing the senses
from pleasure), where the feet of the mind slip so often and where
the physical Yogis (Hathyogis) have to abandon their most desperate
vows. Constant practice accompanied by a feeling of renunciation
enables one to reach Pratyahara. Riding the horse of Vayu (breath),
the Yogi crosses the planes of Dharana (concentration) and then
finds a narrow entrance to mediation (Dyana).

At this stage mental desires cease. Success and non-success
meet here on terms of equality. With this condition, memory of
the past disappears and here Samadhi (super consciousness) takes
place. This is the path for attaining Yoga and for attaining perfec-
tion. In the domain of his senses, the Yogi does not find either the
incoming of pleasures or their exit. The Yogi resides in the inner
chamber of knowledge of Self (Atma Bodh). The mind rests here
after a successful struggle, no longer excited by the pleasures and
pains of the world, and to the approach of worldly pleasures, it is
absolutely indifferent. Should the senses proceed to their respective
actions, the Yogi does not even think of the fruits of such actions.
Though possessing the body and wide awake, the Yogi looks as if
he is asleep.

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Ar juna says to Shri Krishna : I am overwhelmed with what
you are telling me. Please tell me who gives the Yogi this high
status.

Shri Krishna says to Arjuna: In the philosophy of unity
(Adwaita), no one gives anything. The dream of birth and death
arises when the soul is sleeping in ignorance on the bed' of doubt
and desire. Then comes awakening, which reveals that the whole
thing is false. All this lies within oneself. Man’s ruin arises from
the false importance given to this body. When a man leaves
the feeling of “I” (Ahankar), he secures reality and his true well-
being. A man, who feels affection for this body, is like an insect
building the cocoon, which will kill him. It is pure blindness and
mental confusion of a person, who says “ I am not myself and have
been stolen.” The truth is that he (the Yogi) is “that” (Brahman).
Does one die by a wound inflicted in a dream ? A parrot holds on
to the rod it is sitting upon, though it is free and could fly off except
for mental doubts. The notion that one is fettered makes one fall
deeper into the bonds. Tell me how can he, who is actually free,
be in bonds ? A man, bound by his own false notions, is his own
enemy, but, he, who turns his back on doubt, may be said to know
himself. From such a Yogi, who has controlled his own mind and
eliminated all desires, the great Self (Paramatma) is not distant.
When the alloy is removed, gold acquires full value. So all beings
can reach Brahman when the false notions are eliminated. The space
enclosed in a vessel is not different from space as a whole when the
vessel is destroyed. When the false feeling regarding the body has
been eliminated, the great Self (Paramatma) is already there. Heat
and cold, pain and pleasure, are notions. There is no question in
these of respect or disrespect. Wherever the sun goes, there is
light. So whatever appears before the Yogi is Brahman. Just as
rain falling from the clouds does not hurt the ocean, so, good and
evil do not affect the Yogi. Constant reflection on the world discloses
to him, that this is unreal and that true knowledge resides within him-
self. There can be no question of limits, where there is not duality
but oneness. The Yogi, though inhabiting this body, brings himself
to the level of Para-Brahman. He has subdued the senses and he
has reached perfection in Yoga, because he makes no distinction

97

between the small and the great, between a heap of coal of the size
of mountain (Meru) and a plot of earth. If he finds a jewel equal
to the value of the whole earth, he still regards it with indifference
as he would a piece of stone. He does not feel even in imagination
the difference between a friend or foe, a well-wisher or otherwise.
Having got the fixed realisation that he is everything, who can be
his relation and who can be his enemy and on what account ? To
him the meanest is the same as the highest. How can gold be
different when it has been tested by the same process, viz., the
touchstone ? His attitude towards every one is the same, as he
regards every one constituted by Para-Brahman, just as ornaments
of different shape cast in different moulds all consist of the same
gold. Different appearances and varieties in this world do not
confuse him, when he has got this supreme knowledge. He finds
the Supreme Being in every one just as in looking at a piece of
cloth, one finds threads in it everywhere. His is the balanced
intelligence, wlho has come to regard the world in this manner as
one. In him reside the virtues of the holy places. In his presence
arises mental satisfaction. Through his association, doubts disappear
and Brahman is attained. Every word he says is the quintessence
of religion. His very look secures the supreme power (Mahasidhi).
The pleasures of heaven are before him mere toys. Even the
accidental thought of such a Yogi ennobles a man and there is great
merit in singing his praises.

Arjuna says to Sri Krishna: These saintly qualities are not in
me. I am incapable of achieving them, but I may acquire the
necessary qualification, if you undertake to advise me. I will strive
hard, if I can become Brahman myself. In the meanwhile what you
have described fills me with wonder. What a great thing this per-
fection must be ! Would you enable me to reach it ?

Shri Krishna says to Arjnna: Yes. Without contentment
pleasure is in peril everywhere, but with contentment, pleasure is
realised. Thus implicit adoration of the Lord leads to the realisation
of Brahman.

Shri Krishna says to Arjona : Under the tree of Yoga are lying
millions of fruits in the form of salvation. The Lord Shiva himself
still treads the path of pilgrimage to this tree. In the first insatnce,
numerous ascetics wander in the bylanes of their heart, but by
constant practice, they reach the proper path. When this high road

98

of the wiisdom of Self is seen, the Yogis leave all other paths of
ignorance and pursue it. The big sages have followed this path. The
wise men as well as the great teachers have all reached attainment
on this path. Reaching this path, a man forgets hunger and thirst
and does not even remember the difference between day and night.
Wherever he sets foot, he strikes on a mine of liberation. Even
if one strays from this path a little, the bliss of Heaven is near his
hand. Like the sun who moves from the east to the west without
flinching, one should tread this path for the sake of liberation, with
firmness. Wherever this path leads, there is nothing but Self. It
is no use talking about this. You will experience this yourself.

Arjuna says to Shri Krishna : When will this happen ? I am
drowning in the ocean of anticipation !

Shri Krishna says to Arjuna: Don’t be impatient. You need
not ask for what I am about to describe to you.

For practising Yoga one should find a quiet and attractive place,
from where one would be reluctant to get up and where the feeling
of renunciation would grow. The place should be such as to secure
association of sages and general contentment of the mind, where
one can maintain enthusiasm with firmness. The place should be
such as to induce practice and to secure experiences reaching right
down to the heart. In such a place beauty remains unbroken and
so firm is the faith in asceticism that even the non-believer, if he
comes there, would begin to believe. If a man accidentally reaches
it, he should desire to stay there. Such a place detains him, who
wishes to go away, fixes the wanderer and encourages the feeling
of asceticism. Even a sportive monarch, if he passes through such
a place, would desire to live there by himself, giving up his king-
dom. In such a beautiful and pure spot, the eyes see the true form
of Brahman. A place like this is to be occupied by the seeker,
away from the dust of populace. Trees bearing sweet fruits are
there. At every corner, there are streams of pure water offering
plenty of drink even outside the rainy season. In such a spot the
heat of the sun should be moderate and sweet breezes constant.
Quietness should reign there and there should not be too many
beasts, birds or insects. But the swan, the ‘ chakrawak,’ the cuckoo,
and peacock might be there. In such a place there might be the
secret convent or the temple of Shiva permitting quiet and undis-
turbed practice of Yoga. Select a place where the mind is happy.
Reject a place where the mind is disturbed. Then establish a seat

99

of grass and on that the buckskin and in the middle of that a clean
cloth. The seat should be neither too high nor too low.

The concentrating the mind, remember the greatness of the
teacher (Guru) and practice Yoga. Even the respectful memory
of the Guru destroys personal pride and produces purity in the
heart. The objects of senses will be forgotten. The storm of senses
will not be there and the mind will find rest. The unity secured
in this manner must be constant. Be properly seated and take
guidance from the preceptor (Guru).

{Note : The translator does not claim to understand the rest of
the portion of this chapter w;hich deals with the intricate technique of
the science of Yoga on lines set out by Patanjali. In the world, where
the English language is spoken and understood, there would not be one
reader in a million seriously interested in this portion. Hence it has
been considered advisable to omit this part with profound apologies to
any genuine seeker, who may miss them.]

Arjuna says to Shri Krishna : I have heard in detail the
practice of Yoga explained by you, but I feel that however much
I may try, I will fail to acquire the necessary qualification. Please,
therefore, tell me something which is within the range of my powers.

Shri K^rishna says to Arjuna : It is true that the goal of the
practice of Yoga mentioned here is salvation, but even in ordinary
matters, have you not found that there is no success without the
necessary preparation ? The qualification required here is not so
very difficult. One, who is austere and who performs his daily
duty, provided he uses his discrimination, is qualified. But such
a qualification can never be acquired by him, who is irregular, and
who goes to excesses with regard to food or sleep. Nor is it open
to one who cuts off thirst and hunger altogether, or who gives up
sleep altogether. Neither excessive enjoyment nor total abstention
is desirable. Food should be taken, but it should be regulated. In
the same manner, all other actions should be duly performed. Speech,
movement and sleep should be moderate. If one has to remain
awake, it should be done carefully so as not to disturb the equili-
brium of the various constituents of the body. A measured use of
the senses gives an increased satisfaction to the mind and regulartiy
makes for intensity. This is the natural prerequisite of Yoga, in
the same way, as wealth raising out of good fortune does not precede,
but follows effort. He, who has regulated his existence in this
manner, when he turns to practice Yoga, will even casually receive

100

the fruits of Self-attainment (‘ Atma Siddhi ’) . The confluence of
methodical control with Yoga practice is like the confluence of the
Ganges and the Jumna enabling the mind to settle down at the
place. The mind of one, who has attained Yoga, is like a steady
flame undisturbed by wind. In the beginning you will see nothing
but difficulties. Your mind will be frightened and the senses will
turn back from this path. Does not the tongue detest medicine
which saves life ? Whatever leads to one’s true welfare is always
disagreeable to the senses. Constant practice is, therefore, required
to subdue these senses, but, the best remedy against the detraction
of the physical senses is Yoga. Removed from the disturbing
influence of the senses, the mind automatically starts to meet the
Self. The recognition in the mind of the unity with Self results
in supreme bliss, beyond which there is notihng and which is un-
attainable by the senses. When the mind has merged itself in the
Self in this manner, it cannot be oppressed, even if the body is
crushed by the weight of sorrows as great as the mountain Meru.
The mind being then in the wtate of repose in the great bliss, takes
no notice, even if the body is attacked by weapons or is burnt.
When the mind has attained the bliss of Self, it ceases to worry
and the body is ignored and everything else in connection with it
is forgotten. Contact with this bliss removes from the mind
even the memory of desire. This bliss, which is the aim
of Yoga and which is the final goal of all knowledge, is
attainable even though encumbered with the body. By con-
stant practice, the Supreme becomes visible and thehreafter the
seeker himself merges in Brahman. Yoga becomes easy, if desires
arising out of the activity of the mind are destroyed. The elimina-
tion of passion and the regulation of desire destroys the wandering
of the mind and this is secured through renunciation (Vairagya).
And after that, intelligence becomes firm and draws the mind with
it on the path of experience, securing for it gradually admission
into the temple of Brahman. This is one of the methods fit for
those, who can think. Another method is to make up a firm resolve
with a determination, which is never abandoned. If the mind can
be fixed in this manner, the object is gained. From wherever it
wanders, when it is set free, bring it back to the original fixed
resolve and gradually there will be acquiescence. This will lead
to the realisation of Self. Once this is realised, dualism will be
eliminated and the inner light arising out of the unison will shed
lustre on the universe.

101

Just as the sky remains when the clouds are dispersed, so Brah-
man (Chaitanya) remains, when the mind evanesces. Eschewing
the desires, the bliss of the knowledge of Self comes about and
contact with happiness dissolves the life of such Yogis in the Para-
Brahman, as salt is dissolved in water. After the actual experience,
the whole world becomes a temple of happiness. I will now tell
you another method. I am in all beings and all beings are in Me.
The visible world and Brahman are inextricably mixed up. But
this great truth has to be realised by the intelligence (Buddhi) . The
Yogi, who seeks this method, sees the whole creation as one un-
broken, and devoting himself to Me, no idea of separateness arises
in his mind, when he sees different beings. He knows only Me
enveloping everything. It is difficult for Me to speak of such a Yogi
because he becomes My image. He is to Me and I am to him, what
the light is to the lamp and vice versa. What liquidity is to water
and emptiness is to space, he is to Me. With eyes capable of seeing
nothing but unity, he sees the thread instead of the cloth and he
sees gold instead of the ornaments made from it. He sees the
universe as a continuous mass of unity. A tree grows from a single
seed, though it has many leaves. The night of darkness of such a
Yogi ends by this light of universal unity. Though moving in the
physical body, there is no difficulty for him to realise Brahman.
Through that experience, he becomes Myself. Having experienced
that I am everywhere, he himself becomes naturally all-pervading.
Though living in the body, the body does not limit him.

He always regards the whole world as part of himself. There-
fore in, his mind, not a trace of the feeling of pleasure and pain or
of good and bad actions arises at any time. He looks upon the
different things of the world either pleasant or unpleasant, or
extraordinary in any sense, as different limbs of his own body.
Dwelling in the body and to all appearances undergoing pleasure
and pain, in his own experience, he believes himself as Brahman.
It has become natural to him to regard after his experience of
Brahman the whole world as himself. To regard the world as part
of oneself, to become the world and to reach this condition by a
state of mental equanimity, that is the method. I have already
told you before, that there is nothing greater than this feeling of
equanimity.

Arjuna says to Shri Krishna: You are teaching me these simple
ways out of kindness for me, but they are not simple. It is the

102

nature of the human mind to be unsteady. It is difficult to discover
what this mind is and how wide it can move. Even the three
worlds seem to be too small for its activities. In asking me to
control the mind, you are asking steady concentration (Samadhi)
for a monkey or stillness for the whirlwind. In an instant cheating
the intelligence and destroying all resolutions, the mind slips by.
This mind befogs reason, cajoles contentment by making common
cause and it would even lead one, who sits absolutely quietly in
one spot, a mad dance in all quarters. When an attempt is made to
restrict it, it rushes forth with greater force. The very attempt
to control it, enables it to wander. This is the innate nature of the
human mind. If it could remain quiet, we would get equanimity,
but this is very difficult to accomplish.

Shri Krishna says to Arjuna: You are quite right in saying that
it is the nature of the mind to be unsteady, but it will become
steady, when by strength of remmciation, it is directed on the path
of constant practice for some time with firnmess. There is one
good thing about the human mind that it wiU go where it finds
pleasure. Therefore one should try to see that it delights in striving
for self-realisation.

I admit that those who have no idea of renunciation and those
who are not assiduous in constant practice, cannot control their
mind. How can it be controlled by those, who do not practise the
ordinary elements of Yoga (Yama, Niyama, etc.), and who lack self-
control and who even in their imagination do not think of renun-
ciation. You should, however, actively adopt the proper means for
getting the mind under control instead of merely discussing whether
it will be steady or not. You don’t mean to say that the various
mehods of Yoga are all unsound. It is due to your own weakness
that you think you are unable to keep up the practice. With the
prowess of Yoga in one, what will the mind do, unsteady as it is?
Yoga can bring under full subjection all the elements.

Arjuna says to Shri Krishna: I understand that the strength of
Yoga can always cope with the waywardness of the mind. But do
speak of the mind, because we know it is uncontrollable, whereas
this Yoga, which you speak of, is unfamiliar and outside our expe-
rience. It is only through your favour that I have now learnt the
characteristics of Yoga.

108

I have, however, one doubt and there is no one to clear this
doubt except yourslf. Assume that some one wants salvation
merely through favour without practising Yoga. On this journey
towards the city of salvation, he first of all abandons the village
of the senses and takes the path of devotion. But bfore he has
reached that city, his life ends halfway, when he cannot turn back.
It is like the gathering of clouds in the sky at the wrong season,
clouds, which neither remain there nor give rain. What happens,
O Lord, to a devotee who has missed both conditions and who has
fallen short of salvation and yet foregone the good, which he might
have done in active life?

Shri Krishna says to Arjuna: For the man who is anxious for
salvation, there is no other end except salvation. On the way, how-
ever, there are many occasions, on which he has to take rest. This
rest is, however, full of happiness and it is a rare experience, for
whihch even the angels are anxious. But if one were to tread the
path of constant practice, with a quick step, he is sure to realise
unity with Self before the evening of life. On the other hand if
one does not command so much energy, there is nothing unusual in
taking rest, but the final destination is fixed.

The curious point about it is that final liberation, which is not
easily attained even by Lord Indra, is within the reach of the ardent
seeker. The mind of such a seeker gets bored with the experince
even of the incomparable pleasures of heaven. It is a matter of
constant regret to him, that these obstacles even in the form of
haav/enly pleasures should come in his way. He is then born in
this world again in a family, where the performance of duty is held
in high esteem and where there is prosperity. He takes birth in a
God-fearing family, where there is constant regard for truth and
where there is purity arising out of the pursuit of the tenets of
the scriptures (Shastras). Where Vedas are recited, where the
family motto is the performance of duty and where in all matters
the principal consideration is the discrimination between the essen-
tial and the non-essential, the burden of carrying on the family is
undertaken even, by the highest souls. The family deities are
prosperity and plenty in that house. Where there is such merit,
the party, who has been obliged to break off in his path of Yoga,
takes birth. Such a family keep alight the torch of knowledge, are
viersed in the philosophy of Brahman, and are as it were original
residents of the home of the great bliss. Sitting on the throne of

104

benevolence, such a family rules the three worlds. Their speech
informed with contentment is sweet like the notes of the cuckoo
(Kokila). Such a family reaches Brahman through discrimination
as easily as a traveller secures fruits sitting under a tree. Like the
dawn before the sun, while he is yet young, the knowledge of Self
lights up his heart. He becomes all-knowing even as a child without
waiting for his years or upbringing. The impressions on his intelli-
gence acquired in previous birth, equip his mind with much learn-
ing and spontaneously from his mouth emerges tenets of ethics.
In order to be born in such a family, even the gods in heaven are
constantly praying.

Whatever equipment was gathered in the previous life is secur-
ed again in the next birth by the seeker. His intelligence can pene-
trate truths, which would be difficult for ordinary people to grasp
without the assistance of a teacher. His senses are subject to his
mind and his mind is regulated with his breath and both these join
with Brahman. The practice of Yoga comes to him without effort
and his mind secures concentration (Samadhi). The various stages
of Yoga, spiritual experiences and mature feeling of renunciation
spring up in his heart. He sets the standard to the world. From
him emanate all virtu^es, like sweet scent from sandalwood. He is
the embodiment of contentment and the final model of achievement.

After millions of years of innumerable lives, h,e has crossed to
the other side of the realisation of Self. There, additional means
are easily available to him, by which he secures a firm seat on the
throne of discrimination (Viveka). Whatever is searched thereafter
or thought of, becomes automatically Brahman. The mind ceases to
be active and the breath ceases to be breath, but secures complete
absorption in the true form of Self. Pranava merges into “ Om ”
and words cannot describe that supreme bliss. This is the destina-
tion of all destinations. The seeker becomes the embodiment of
Brahman free from all characteristics. Having cast off errors in so
many previous births, like clouds which become pure when they
rise up in the heaven, he secures identification at an opportune
moment after his birth, and thus while he is in the human body
he becomes Brahman, from which the world is produced and in
which the world will merge.

To reach Brahman some people, relying on external rituals,
begin the six different forms of ceremonials. Others try to pene-

105

trate the web of worldly life by means of knowledge; others seek
Him through the difficult rigour of asceticism.

The Yogi himself becomes Supreme Brahman, that final goal
of the seeker, an objection of devotion for the devotee, the presiding
deity at all sacrifices and venerable at all times. The path of Yoga
is in this respect superior to the path of ritualism, or of intellectua-
lism and of asceticism. I am asking you to be a Yogi, because his
is the highest virtue, because he realises the unity of man and
God, while he is still encumbered with the body.

If I were to describe to you the high birth of the Yogi, I would
say that he is the god of gods, he is My supreme bliss and he is
My very life. So far as he is concerned, I am all the three in one
— the object of devotion, the process of devotion and the devotee.
The most intimate relationshihp between Me and the Yogi can be
only compared to the relationship between the soul and the body.

CHAPTER SEVEN.

Shri Krishna says to Arjuna: I shall give you now some idea
of the knowledge of Brahman as well as the knowledge of the world
to enable you to appreciate for yourself the greatness of Brahman,
as clearly as you would see the lustre of a jewel placed in the palm
of your hand. You may think that it is not necessary to know
anything about the world, but you are wrong. It is only when the
knowledge of the world is complete, that the intellect closes its
eyelids and remains steady like a boat, which has been moored on
a bank. Highest know]|e(^e is that, in which there remains no
curiosity, which is followed by logic and which gives no room for
imagination. Knowledge, which has not got this characterisitc, is
worldly knowledge and it is false. True knowledge destroys this
ignorance and burns worldly knowledge to cinders. In true know-
ledge, one neither speaks nor is spoken to, and the distinction be-
tween the large and the small disappears. I shall tell you this secret
and valuable principle. Out of millions of men, only a few enter-
tain the desire for true knowledge and out ofl those, who do, only
a few again realise that goal. It is like the crown, of victory reach-
ing one individual hero, where many are wounded in battle out
of an army formed by selection from the scattered millions all over
the world.

Like the shadow of one’s body, the various elements constitute
My Maya. This is caHed nature (Prakriti) and it is eight-fold.

106

From these, everything is produced in the world. These are water,
light, sky, earth, wind, mind, intelligence and consciousness.
Working simultaneously, thes,e eight constitute Prakriti, which is
the source of life. It moves in the physical body; it gives consci-
ousness; it causes sorrow and illusion to the mind; it gives intelli-
gence its own quality and through the feieling of “I”, it moves the
world. This self-acting principle, operating on the various
elemients, leads to the creation of living beings. There are four
different moulds, which come out, and eighty-four lakhs of different
species with their innumerable subdivisions. Like the controller of
currency keeping an account of bad coins and good coins, Prakriti
keeps an account of good and bad actions. Since Prakriti is merely
a reflection of Myself, I am the beginning, the middle and the end
of the univer^. Just as a mirage is caused by the sun, Prakriti
is caused by Me. When you take away Prakriti from the universe,
nothing remains but Myself. Like the thread holding the beads,
I hold the universe, everything visible and everything invisible
being inside Me. The metaphhor would be more complete, if I
said that the threads were also made of gold and the beads were
also made of gold. The fluidity of water, the movement of wind
and the light of the sun and the moon are Myself. The natural
aroma of the solids, the resonance of the ether and the Vedic
syllable ‘‘ Om ” is Myself. The manhood in man, which gives con-
sciousness and human instinct, is Myself. I am in fire, causing the
glow. The various species of living beings in this world exert
themselves for securing means of existence. In the case of som»e
of them, it is air, in others it is grass, in others it is food and
in others it is water, differentiated according to their nature.
Every one of these means of existence is Myself.

The self-existing principle of thje world, which expands at the
time of the creation of the world by strides as wide as the sky
and which absorbs in the end the syllables constituting the sacred
“ Aum/* which is thje form of the universe, while the universe
exists, and which loses all form at the time of the great dissolution,
is Myself, Who am the origin of everything.

In this way the asceticism, which is in the ascetic, is only My
form. The strength of the strong, th<e intelligence of the wise, is
nothing but Myself. I am the desire working in all human beings
towards the accomplishment of all ambitions, either for worldly
wealth and joy or for spiritual wealth and liberation (the four
ends), . Hence it is that (for the Yogi), nothing happens outside

107

the path of duty, though passions arise on account of the nature
of the senses. In the light of self-control, there is no straying into
the by-paths of sin and desires work along the prescribed lines.
When this is the case, obligations and necessary actions come about
and even people leading worldly life, i^cure means of liberation.
Such desires mount up like creepers on the arbour of activities laid
down in the Vedas, reaching right up to the crown of liberation.
This controlled passion, which is the origin of all life, is Myself.
In brief, know that all things in this world have their origin in Me.

Further the three characteristics (Gunas), viz., Satwa, Rajas
and Tamas find their origin in MJe, but I am not in them, in the
same way, as a dream is part of the awakened life, but never vice
versa. It is something like hard wood in the tree being produced
out of soft wood and juicy seed. Being Omnipresent, I have no
characteristics. The clouds gather in the sky, but the sky is not
in them. The water is in the clouds, but the clouds are not in
water. Lightning is produced from the contact of the clouds, but
is there any water in tl\e lightning? Smoke is produced by the
fire, but there is no fire in the smoke. Similarly all characteristics
arise out of Me, but I am not in them.

These characteristics are My own projections, but constitute
an effective screen, like weeds growing from water concealing that
water, or clouds concealing the sky. W|e call a dream unreal and
yet it grips one when he is asleep, thus enabling unreality to conceal
reality Tears produced in the ey,e prevent one from seeing clear-
ly. In this way, living beings do not recognise Me and being Mine,
they do not assume My form like pearls which come out of water,
but do not become water again. A vessel made of earth, while it
is yet soft and unset, can revert to its original condition, but
once it is put through the furnace will always remain separate (from
earth). In this way living beings, though part of Myself, run
through life as separate entities on account of this extraordinary
principle of evolution (Maya). Though arising from Me, they are
not in My form. Being Mine, they do not know Me. They move
blindly, controlled by desires, being obsessed with their individual
delusion, viz., “ I am I,” and “ this is mine.”

I want to describe to you now, how you can become Myself
and secure realisation after penetrating through the illusion (Maya)
in the form of the various elements. Just as a river rising in a
mountain as a small stream, gradually develops into a torrent, so

108

this illusion (Maya) emanates from Brahman as a fixed resolve,
growing therefrom into the varied life of the five elements. Just
as a stream gathers greater strength, as it runs through high banks
impelled by gravitation, this illusion grows with the expanse of the
universe, through the course of itme between the dual principle of
activity and liberation. Just as cities located on the bank of a
river are washed away by floods caused by rain, so the practices
of Yoga are disturbed by false notions arising out of the three
characteristics (Gunas). Just as he, who wishes to swim a river,
must beware of the dangers in the form of whirlpools, sandbanks
and crocodiles, so the seeker must keep clear of the feelings ot
hatred, envy and arrogance. Mundane activity constitutes a kind
of dam across this river of illusion, in which there are eddies in
the form of good and bad actions, and pleasure and pain are like
flotsam. There is an island of passion, washed by waves of desire,
around which, living beings appear like empty foam. The three-
fold pride arising out of learning, power and wealth, causes wave-
lets in the form of search for gratification. Like bubbles produced
from the action of rushing water on stones, human beings are
born and die, out of the action of the cycles of evolution on the
laws of birth and death.

As a fish swallows bits of meat, delusion destroys firmness. On
this Maya river the croakings of the frogs in the form of ignorance
are constantly heard. On the bank of the muddy waters of delu-
sion, a great din is caused by worldly activity and in this the loudest
note standing out is the desire for enjoyments of heaven. In this
river the empty currents are those of darkness (Tamas) and the
firm ground of truth (Satwa) is concealed in great depths. Every
now and then, there is a flood in the form of re-birth, which breaks
down the fortress even of the better worlds and which drags away
with it the stone of this world. The current is strong and there
is no bridge. The question is, how will a human being cross this
river in the form of Maya, particularly when every effort made
turns out fruitless. Those, who rely upon mere intelligence to cross
this river, have been drawn through pride by the very depths of
their knowledge, like a swimmer trusting to the strength of his
arms being dragged in. Some take with them life-belts in the form
of Vedas, but also put round themselves a stone in the form of
self-conceit. Some through exuberance of youth hold on to the
plank of sensuality. Like a crocodile, self-indulgence swallows them
iip. Almost all seekers have to be as careful of aberration of
intellect and weakness from old age, as a swimmer, who has to

avoid being caught in the nets as well as being drawn back by the
current. The seeker might meet with sorrow as a swimmer meets
a sandbank. He could be drawn into wrath as a swimmer is drawn
into a whirlpool. He plays with the waves in the form of physical
growth and gets entangled in the meshes of error. Misfortunes
might assail him, like vultures assailing the swimmer as he comes
out of water. In this condition the temptation to snatch at sensual
pleasure is as fatal to the seeker, as catching at a straw is to the
drowning man. Some seekers derive relief at halting places in the
form of heavenly pleasures, because they rely too much upon
ritualism, but their main task remains incomplete. Other seekers
rely upon actions to reach salvation, but their progress is retarded
by a perpetual controversy in their mind as to what is right. On
this Maya river, the canoe of asceticism is quickly upturned. The
rope holding the canoe in the form of foreign thought is also easily
broken. It is indeed difficult to go across this formidable expanse
of water. I cannot describe to you adequately the difficulties pf
accomplishing this passage. Going across this is as difficult for a
seeker, as it is for a passionate man to be indifferent to an attractive
woman. Just as it is difficult to get a cure without treatment or to
penetrate the mind of a hypocrite, or to abandon the object sought
when it is within reach, this journey is difficult to accomplish for
the seeker. It is as rare a sight as thieves in public conference,
or live fish, who has swallowed the hook, or the devil, who is afraid
of the ghost, or a young buck, eating up its own bones, or an ant
crossing the Meru mountain, and yet he, who is devoted to Me
with all his faculties, gets across this river easily. In fact, he is
free from the bonds of illusion, while he is still on this side. Sitting
on the raft of self-immolation, holding on firmly to the experience
of Karma and guided by a great teacher (Guru), the seeker reaches
the other bank in the form of salvation (Moksha). After having
dropped his burden of self-conceit, steering clear of the disturbing
winds of doubt and avoiding the lures of personal affection, he
rests on knowledge and he descends into the feeling of unity
(Adwaita). To break the force of the water by means of oars of
asceticism, he holds on firmly to the feeling that “ I am Brahman.”
He reaches the other coast in the form of liberation. This is the
only way, O Arjuna, but they are very rare, who get across My
Maya in this manner. Unfortunately the majority forget through
their pride the true aim, which is the knowledge of Self. Forgetting
the purpose with which they have been put into possession of the

no

body, they throw off the garment of regulated conduct, which
exposes their nakedness, and they tumble down through doing what
has been denfinitely prohibited by the Vedas. Multifarious passions
in them emit the note of self-conceit, as they march vaingloriously
on the road to the township of the senses. Sorrow and distress^
which should be a warning in the form of wounds inflicted by
enemies, do not check them. They are engulfed in Maya and
therefore they have missed Me. There are four types of seekers,
who turn to Me and in doing so, add to their own welfare. There
is the man, who is in constant pain from something. There is also
the man, who is anxious to expand his knowledge. The third species
is of those, who seek to increase their worldly possessions and the
fourth is the disinterested Yogi. This last is the truee devotee of
Me. By the light of his knowledge, the delusion of distinction is
abolished and so deep is his devotion, that he becomes Me. He
may sometimes look like the other three, just as a jewel sometimes
appears like a drop of water. But though he becomes Me, he keeps
his individuality, like wind in the sky after it is still. When the
wind is in motion, it can be seen as separate. So in his ordinary
activities as a devotee, he appears separate from Me. He has realised
that his soul is part of Me and as his realisation grows, I respond
to this feeling on his part. When the Yogi has grasped the princi-
ple, which acts beyond life, the fact that he still moves in the
body is immaterial. Amongst My devotees, I am partial to the
Yogi in the same manner, as a cow is partial to her calf. Others
have to tie the feet of the cow in order to get the milk, but the
calf, who in his body and mind is conscious of nothing but the
mother and relies upon her under all conditions, receives what it
wants without any special effort or precaution. The Yogi, having
reached Me, never looks back, like the river which, having reached
the ocean, does not think of turning back. As a matter of fact,
the Yogi is My own personification, but these are hardly the things
to be spoken (in words). He may have passed through the thick
woods of sensuality and scaled the mountains of good intentions.
Then in the company of holy men, he pursues the path of good
actions avoiding the by-paths of evil ones, travelling over hundreds
of births, and he abandons the shoes in the form of desires, and
having accepted the discipline of devotion, he is indifferent to
results. The encumbrance of the body is to him like the night in
which being lonely, he runs on his way without being detained
(at places or by people) till, after the effect of his accumulated

Hi

actions is worked out, there comes the morning of knowledge.
There is, in the first instance, the dawn in the form of the favour
of the teacher (Guru). In the clear rays of the sun of knowledge,
he enjoys all the prospects of equanimity. Then wherever he goes,
he finds Me alone, and if he remains where he is, then also he
finds nothing but Me. In short he is in contact with nothing except
Me, just as an earthen vsesel, which is sunk in water, is enveloped
by water on all sides. He is in this way in My heart. I surround
him from outside and inside his body. This is, however, a thing
which cannot be put into words. In short he makes the whole
world visible by means of his knowledge. He always experiences
the fact that the whole universe is merely a manifestation of God
and therefore he is the greatest of the devotees and he is the true
Yogi. Of his experiences, the whole universe is only a part. He
is the true devotee. There are others, who, through their devotion
of Me, seek something. They are wandering in the darkness of
hope and they are the shortsighted ones.

Desiring results, passion finds a place in their hearts, extin-
guishing the light of knowledge. Blinded, therefore, inside and
outside, they miss Me, though I am near at hand. Then they are
passionately attached to the minor deities. In the first place, they
are already in the coils of illusion (Maya) and, being constantly
humiliated by the desire of resuits, they worship without piety.
They set up for themselves arbitrary conditions and they resort to
various rituals and are absorbed in the details thereof. No matter
to which deity, they make offerings devotedly, they receive the fruit
of their devotion from Me. Not knowing that behind all objects
of worship, I am there, they conceive these deities in different
forms. They have faith in the respective deities, but they lack
a clear notion of Me. They do not know Me. Nor is their mind
free from longings (for worldly results). Hence they get what
they want, but it is perishable. Worship with mundane object is
the source of rebirth, because they do not know that enjoyment
of good things is no better than momentary dreams. Some of them,
worshipping a particular deity, go to heaven, but only those who
are devoted to Me in body, mind and soul, secure, when the body
perishes. My imperishable form. These other misguided worship-
pers are unnecessarily sacrificing their own welfare. They think
they are swimming, whereas, they are only in shallow water. They
close their mouth tightly, when they are thrown in an ocean of

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nectar, and they expect their thirst to be quenched by drinking
ordinary water. It is so stupid to be drowned in nectar; why should
not one drink nectar and be indestructible? Why should not one
get out of the prison of desires and on the wings of experience,
soar high in the sky of existence (Chit), where there is a limitless
expanse, enabling one to fly where (as high as) he likes ? They
seek to confine Me in a small measure, while I am immeasurable.
They conceive Me in a particular form, while I am formless, and
they strain themselves in performing difficult rituals to attain Me,
when I am ready at hand. These misguided worshippers moving
in a circle through their illusion, resent such criticism, because their
mundane intelligence cannot see My light. If they knew the truth,
they would know there is not a thing in which I am not, just as,
nothing could be turned soft and liquid without water, nothing could
escape the touch of the wind and nothing can contain space.
Remember that I alone am everywhere, in this universe (which
contains everything) containing it within Myself. I have been in
the heart of all beings that have gone in the past and of all that
exists now, or will be in future. In fact, they are not different
from Me, and it is misleading to talk of their coming and going.
You cannot classify that which is unreal, like a snake made from
your rope, which can be described neither as black, spotted or
straw coloured (snake). I am Eternal, I am Omnipresent. There
is, however, a special reason why human beings move about in
error in this world, and I would describe to you briefly how it
happens.

When egoism is allied to the body in attachment, a daughter
is born in the form of desire. This daughter, when grown up, is
mated to hatred. The child of this marriage nursed by the
grand parent in the form of pride is the reaction to pleasure and
pain. This active and negative principle is fattened by hope and is
violently opposed to courage and self-control. Inebriated by dis-
content, this monster seeks delight in the chamber of sensuality.
This monster spreads the thorns of doubt in the path of pure
devotion and cuts out many a by-path with evil deeds. Thus it
is that a person, being misguided, moves in the jungle of worldly
life and bears through it heavy blows of misery. But the true
devotee ignores these thorns of doubt and when his mind is tempted,
paying no attention to promptings, he moves along the straight path
of devotion. He treads on these thorns and further goes through
the deep forests of sins evading on the way thieves in the form
of the four enemies, passion, anger, temptation and greed (Kama,

Krodha, Moha and Lobha) reaching ultimately the path of virtue
and arriving in My presence.

If, at any time a man has a real desire to find out the methods
for avoiding this futile repetition of life and death, that very desire
will ultimately lead him to secure the ripe fruit in the form of
experence. When he gets this experience, the world resounds with
the tumult of success. The novelty of the experience gradually
wears down. The purpose of all activities ceases and the mind
attains quiescence. As a merchant starting with some real capital,
gets both interest and profit, so a seeker, relying upon Me, attains
self-knowledge and equable vision. Those, who, conceiving Me as
with a definite form through deep devotion, have touched Me with
the hand in the form of experience, or, those who have known Me
as the Supreme Self on account of the depth of their knowledge,
suffer no pain at the moment, when life goes out of the body.
Otherwise, though the soul does not die, yet, when the thread of
life is cut, it is agitated and confused, but those, who dwell on Me
constantly, do not forget Me at the end, and having realised unity,
they escape suffering at death. Only the hearts of the wise thus
reach unity with Me.

CHAPTER EIGHT.

Arjuna says to Shri Krishna: O Lord, you have used various
expressions, which are not clear to me. I do not know what you
call ‘ Brahman,’ what is ‘ Karma ’ (process of creation) , and what
is ‘ Adhyatma ’ (Supreme Self) , what is to be regarded as ‘ Adhi-
bhuta’ (the perishable creation), and what is ‘ Adhidaivata ’ (indi-
vidual self undergoing joy and sorrow, etc.). Even by a mental
effort, I am unable to understand, what you call ‘Adhiyadna’ (the
Receiver of sacrifice. Who removes bonds), residing in the body.
Please tell me how men can know You at the time of death, while
having full control over their hearts.

Shri Krishna says to Arjuna: Brahman is that which keeps the
container in the form of the physical body constantly full in spite
of its many rifts. Brahman is Omnipresent and is the quantity
contained in zero. Brahman is finer than the material, which
constitutes the sky and space. Brahman is thus unknowable.
Brahman is thus impalpable and unreachable by worldly knowledge
or science. Knowing no birth, though in the body, nor death.
Brahman is self-existent and eternal. This is the supreme know^-
ledge of Self (Adhyatma Dnyana). Like clouds of different colours

114

coming in the sky apparently from nowhere, there begin to appear
formations of the universe due to the feeling of ego and other
illusive changes from pure formless Brahman. It is, as it were, on
a smooth field, the sprouting of ego, yielding fruits in the form
of the universe. In every form of creation will be found, as in
every fruit, numerous seeds of Brahman and a continuous process
of existence, involving innumerable individuals, commences. From
this original Brahman, many original impulses give rise to many
creations. But all the while, there is only one Supreme Brahman
everywhere. He appears as many. How the distinction between
various forms arises, it is impossible to know. Even if the creation
can be called illusive, yet countless individuals appear therein. An
attempt to reach the origin would lead to nothing. In the original,
there is no author. In the end, there is no motive and yet between
these, there is a growth spontaneously. This is called ‘ Karma,’
taking shape without the author, exposing to sight what cannot be
seen and leading to every activity. ‘ Adhibhuta ’ as existence is as
unreal as the appearance of clouds in the sky and their disappear-
ance; that which is not discovered to be true, when closely examined,
which can be seen only through the five elem,ents and whose name
and form disappear, when these elements are destroyed.

The human being is the ‘ Adhidaivat.’ He pursues the objects
of senses created through illusion. He is the tree, which gives
shelter to birds in the form of desires at the time of death; a part
of the Supreme Self, he experiences, as in dreamland, joy and
sorrow under the control of the sleep of egoism. Residing in the
body made of five elements, what is called in this individual self
(Jiva), is itself the ‘ Adhidaivata.’ ‘Adhiyadna’ is Myself, who
restores order in the village of the body. Adhibhuta and Adhidaivata
are also as much part of the Supreme Self, as gold which has been
mixed with alloy is still gold, though inferior. It is this screen
of ignorance, which causes this distinction, like a transparent slab
placed on a knot of hair appearing cracked, but being seen unbroken
when placed on the same hair combed out straight. When egoism
is destroyed, the unity is established and in the experience of this
unity reside “ I,” who am the ‘ Adhiyadna.’ I have told you before,
that every worshipping (Yadna) arises out of action and the pre-
siding deity is really One, that is Myself, Who am the resting place
of all living beings, the only source of the bliss of Brahman. The
proper way of performing worship (Yadna) is to secure fuel in the
form of renunciation and with this to burn the senses, and to throw
in this fire, from time to time, materials in the form of passion;
The place of worship is this world and the body is the candle.

Self-control is the seat of fire, which is kept alight by means of
incantations in the form of Yoga practices. The control of mind
and of the breath creates the unclouded light of knowledge. Every-
thing is then burnt in this knowledge and the only final ashes, which
emerge from this worship, is the true form of Self (Brahman).
This is ‘Aldhiyadna’ proper. When knowledge destroys illusion,
knowledge alone survives.

Like a house having space inside and itself being located inside
space, they become merged in Self. They instal themselves on the
seat of experience in the parlour of discrimination and have no
thought outside it. With the establishment of unity within and
without, the outward bonds of the five great elements drop off. If
the consciousness of life has thus gone while living, where is the
sting of death ? The experience of Brahman is for such, unshakable
at the end. They are chrystal pure, as if the juice of the realisation
were poured into the mould of unity and filled up to the extent
of eternity and the whole of it washed in the ocean of equanimity.
When a vessel full of water sinks deep in water, the water cannot go
out of it, even if the vessel is broken. The snake is not hurt in
throwing off its skin. Nor is the man uncomfortable, when he
removes his clothing on account of heat. Similarly, what is the
apprehension, where there is a feeling, that even if the physical
body is destroyed. Brahman is not only imperishable but can be
realised. Therefore remembering Me at the time of the end, they
drop the body out and reach Me. The ordinary rule is that a human
being attains that which has been dominating his mind, when death
is approaching. He cannot avoid it like a poor frightened beast,
running blindly very fast falling into a well. Whatever is therefore
uppermost at the time of death, that is the condition one reaches
after death without fail, just as dreams derive their substance from
the longings and strivings, which agitate one’s heart during waking
hours.

Therefore, at all times, Arjuna, think of Me. Whatever you see
with the eyes or hear with ears, or think with the mind, or utter
with your speech, is outside and inside, nothing but Myself. When
you begin to feel this, you will see Me everywhere. Then there is
no death, when the body is destroyed and then you need not be
afraid to fight. Be assured, that if you will firmly direct your mind
and intelligence towards My form, you will reach Me. If you have
any doubt that this could be accomplished, then in the first instance

you must try. It is by constant effort, that the Yogi controls his
mind. Even a lame man, if he were assiduous, might go to the top
of the hill. Therefore, O Arjuna, whether this body survives or dies,
let your mind dwell on God and wholeheartedly try to reach Him
by practice. What is wanted is to link the mind to one’s Self. Then
it does not matter whether the body exists or does not. A river
that joins the ocean does not turn back or even worry what is going
on behind it. It becomes the ocean. When the mind becomes
Brahman, all activities cease and supreme bliss is the result.

Brahman is without form, without birth or death, omnipresent
and perfect everywhere, more ancient than the sky, smaller than the
atom, actuating the universe by His presence, the source of all, the
life of all living beings, not reachable by the intelligence because
imagination fails to comprehend Him. White ants cannot consume
fire; darkness cannot penetrate light, so the physical eyes cannot
see the unreality of the body. Resplendent like the unbroken rays
of the sun. Brahman could be seen by means of the eyes of know-
ledge, without interruption (both during day and night) . The seeker,
realising Brahman as perfect, from every direction, tries to fix his
mind on Him when death is approaching. He sits in the lotus posture
(Padma-Asan) facing the north. Dwelling on the bliss of Yoga
with concentrated mind, anxious to secure the joy of Self, he reaches
Brahman spontaneously and quickly. By the royal road of Sushumna,
passing the Agnisthana, he tries to reach the Brahmarandhra. There
breath (Prana) and intelligence (Chitta) form an alliance and life
goes out through the Brahmarandhra. With controlled intelligence
and deepest devotion established by means of Yoga, the seeker draws
in his mind, directs intelligence towards breath (Prana) and con-
centrates it between the two eye-brows. It is like the sound of a
bell terminating inside the bell. He keeps his body like the lamp,
which is covered over by a vessel, so that it is difficult to know
when it goes out. Such a man reaches pure Brahman. He is the
supreme person. He reaches the highest bliss and attains Me. The
imperishable Supreme Being is the final end of all knowledge and
the source of all knowledge. The sky is that which the greatest
wind cannot disperse. It is only the clouds, that must disappear
with the wind. In this way whatever is knowable by the intelligence
is within its measure; therefore Brahman is called unknowable.
The Supreme One dwells in the form of Supreme Brahman on the
other coast of the -river of illusion and is known as Imperishable

117

by those, who know the Vedas. To reach Him, the seeker, abandons
the pursuit of the poison of passion, controls the senses and sits
indifferent at the root of the tree in the form of the body. The
seeker with this feeling of renunciation awaits always Him, Who
is dear to those, that have shunned desire. For love of Him, the
seeker practices continence (Brahmacharya) and with great rigour,
reduces the senses to subjection. This state of Brahman, which is
difficult to attain, is wonderful. Even the Vedas do not enable one
to reach it. Only those mount this height, who hold their body by
means of Yoga.

Ar juna says to Shri Krishna : This is what I was going to ask
you. Please show me now an easy method for this purpose.

Shri Krishna says to Arjuna : You must do that which will
destroy the habit, which the mind has of wandering about and make
it self-contained in the heart. This is possible by closing the doors
of the senses permanently through self-control and abstinence. The
mind cannot then wander about like a man, whose hands and feet
are broken and who cannot go out of the house. When the mind
(Chitta) is thus stabilised, Pranava) should be practised by means
of Pranayam and breath (Prana) should be brought to the Brahma-
randra. Then with the aid of Yoga, the breath (Prana) should be
held, until it nearly coalesces with the Akasha, while the three
Matras A-U-M get merged into the half Matra. Then the breath
(Prana Vayu) should be stabilised in the Akasha, where it is in
union with ‘Omkar,’ which merges in Brahman. After this even
‘ Omkar ’ is forgotten and life disappears and what survives is pure
Brahman, which is even beyond ‘ Omkar.’

This Pranava is My name; it is My supreme form, and the
seeker, who, constantly remembering this single syllable, closes his
life, cannot go elsewhere; he must attain Me. O Arjuna, you may
doubt, as to how any one can remember all this at the time of
death, when the senses are pained, when the thread of life is being
broken and when all the visible symptoms of death begin to show
themselves, how on such an occasion one can get up, secure control
of senses and in the heart recite ‘ Omkar.’ I can tell you not to have
such doubts. I am the servant of him, who is worshipping Me con-*
stantly (and therefore help him at the end).

118

The state of bliss, which comes, when sensual pleasures are
resolutely abandoned and when worldly life apd all activities are
well regulated, makes one forget even such acute sensations as
hunger and thirst. Then the functionings of other senses, such as
eye, etc., do not seriously matter. When the devotee is in this
condition, when he worships Me like this and is engrossed with Me
all the time and when the moment comes for parting with the body,
is it not natural that I should meet him ? I meet even the poor
and humble individual, who in a moment of difficulty offers a prayer
to Me. It is almost, as if such a prayer compels Me to go to him.
But I cannot put My devotees on a par with these casual worship-
pers. Who will seek continuous devotion, if he got the same result
by a casual prayer ? Therefore do not have any doubt that when
the final moment comes, I shall cause My devotee to remember what
what to do and to do it. I never fail to respond to the call of My
devotees. I repay the devotion by ministering to the devotee at the
time, when he parts from the body. I confer on him the armour of
Self-knowledge, in order that he may not be injured by any physical
agencies. His mind becomes still, because I overspread him with
the cooling shadow of memory of Myself and when his mind is like
this, I direct him to the highest path. Death has no meaning to
those, who have become Mine. I fetch them Myself. I not only
remove the outward physical covering in the form of the body, but
also destroy the particles of pride, which may be lingering on. , I
pick out the pure faith. Nor does the devotee feel any pang at the
parting with the body, which is not part of Me. And those, who
have already attained union with Me, are not even conscious that
I comie to them and take them unto Myself. I am always there, for
those, who are thinking constantly of Me. The image of the moon
in the waters is from the moon. So life in the body is from Me.
This is the truth, which My devotees know. They also know that
this body, which takes every description of sacrifice and which is
ultimately offered to death, is the source of all distress. It is that,
which causes humiliation and fear, which is at the root of evil
thoughts, which is the result of misdeeds in previous births and
from which, arises every kind of confusion. All worldly life is
based on the body. Passion and every other lustful feeling arises
out of it. It is the seat of disease. The body^ is the leavings at the
table of link of the cycle of life and death. It leads to speculation
and strivings. It is a veritable nest of scorpions. It is the jungle,
in which lust in the form of tiger stalks abroad. It is an object of

119

friendship with lewd women and it is a decorated mechanism for the
knowledge of evil passions. It is in the body, that monstrosities find
shelter. It is from the body that cooled poison is drunk and it is
there, that false and treacherous feelings find root. Fondness for the
body is like embracing a leper. It is like the appreciation of the
softness of the black serpent. It is like the music of the hunter,
which draws the deer to death. To entertain the body is like offering
hospitality to enemies and honour to a bad woman. The body is the
ocean of evil. Its substance is unreal like that of a dream. It appears
like water as in a mirage, but it is merely the particles of smoke.
Those who have attained unison with Me, leave the body behind for
ever. Even those, who claim with pride to know Brahman cannot
escape rebirth. Only My devotee never gets it again and like a
ghost, who can never suffer from stomachache, like a man who is
awakened, he cannot be drowned in the sea, of which he was
dreaming.

In the course of the day and night of Brahman, the beginning
and the end of the world comes about. Brahman is the apex of the
universe. It is the chief station of those, who are eternal, the highest
point of the mountain of TJriloka. It takes the life of fourteen
Indras to make a day of Brahman. When the four great periods
(Yugas) have gone round a thousand times, it makes a day of
Brahmadev and when an equal number passes again, it makes a
night. Those, who live during this day and night, realise what time
is. They live longer than even the dwellers of Heaven (Swarga).
Where the leading god Indra appears so tiny, it is needless to even
mention the smaller gods. They really know what is a day and
what is a night, who can see and live through the day and night of
Brahma. It is impossible to describe to you the condition, in which,
what is without form, assumes form. When twelve hours of the
day have gone, the universe comes to an end, and when again the
sun rises, the universe is full. It is like clouds disappearing from
the winter sky and coming into existence again in the spring. The
beings, that are thus created, live through a thousand times all the
four periods. Then the night time comes and that, which has taken
form, loses form and the next creation does not arise, till a thousand
times the four cycles have gone. The Creator has in Him all the
seeds for filling up the universe) but he is also the centre from

120

which life and death proceed. When the sun rises, the universe
is filled up with living things and when the night comes, those who
are created from the five elements, spontaneously dissolve. It
happens in the same way as other spontaneous phenomena, such
as a tree growing from the seed and rains dropping from the clouds.
Unity out of plurality is to be explained in this manner. Once the
unity is felt, nothing appears dissimilar to anything else. Even the
word ‘ happiness ’ disappears like curds, which lose the very name
of milk, from which they are made. With the elimination of the
form, the character of the world as world disappears and it becomes,
what it was at its origin. The undifferentiated (Avyakta) becomes
the differentiated (Vyakta), as when ornaments are made from silver
which, being melted, loses its cubic form in the first instance and
is turned into different shapes. Both the original form and the
resulting form were in the coloured metal. So both the differentiated
and the undifferentiated reside in Brahman. Brahman is neither
differentiated nor undifferentiated, neither eternal nor perishable.
Brahman is beyond these two qualities, incomparable, existing with-
out origin. Though He becomes the universe. He is not destroyed
when the universe is destroyed, just as the meaning survives in the
mind, when the words written on a slate are wiped out. Brahman
is imperishable, though beings are destroyed, just as water has its
own condition, though waves sometimes come aand sometimes go.
When the ornaments are melted, the precious quality of the metal
is still there. In this way. Brahman is imperishable, residing inside
this perishable body.

It is extraordinary that the Formless can be praised, though He
cannot be known either by the mind or by the intelligence. When
He assumes form. He does not lose the capacity of being formless
and when that form is destroyed, the omnipresence is there. There-
fore we know Him in the simple word ‘ Eternal.’ There is no place,
where He is not. To reach Him is to reach final salvation (Parama-
gati) and yet He resides in the body. '

Imagine the body to be a capital city. There He (Brahman)
resides and yet does not engage in any, actions, nor cause any one
to be engaged in them. All physical actions proceed and all opera-
tions of the ten senses can continue unbroken. You can open the

121

firm of passions at a famous market centre known as Maya and
you can buy and sell happiness and misery. When the king is
sitting still or resting, the subjects in their own interests continue
all kinds of activities. Just as the sun does not move this world
and yet the world prospers by its light, so, knowing by intelligence,
recognising by the mind, the actions by the senses and the operation
of breeding, all activities of the body come about according to their
own laws. While Brahman is asleep in the body, he is called
Purusha. In contact with this person (Purusha), there is a single
bride, for this Purusha follows monogamy and that is illusion
(Prakrit!) . This Purusha is not described even by the Vedas,
though the Vedas are the final word. He envelopes the sky, though
the great Yogis call Him ‘ beyond the beyond.’ He Himself comes
seeking the house of those, who are fully devoted to Him. He
causes the plant of devotion to sprout in the heart of those, who
think of nothing but Him and direct their body, speech and mind
to Him; He is the refuge of the believer, who has realised in his
mind that the whole world is enveloped by God. He is the great-
ness of men, who have thrown off pride. He is the total knowledge
of those, who have gone beyond the qualities (Guna). He is the
supreme kingdom of happiness for the man, who has lost all desires.
He is the prepared dish of contentment. He is the source of
motherly protection of those unprotected, who have a single thought.
He is the highroad for His devotees leading to the kingdom of
salvation. It is useless to give you further details. In short, a
man always attains Him, whichever way he turns. Like warm
water cooling at the touch of breeze, or darkness disappearing when
the sun rises, ignorance disappears, when it reaches Brahman. It
transforms into completion in salvation. Fuel becomes fire, when
it falls into the fire and once it has fallen there, it cannot become
wood by any effort. Sugar cannot be turned into sugar cane by
any amount of exertion. When iron has become gold on account of
Parisa, its quality as iron has disappeared. Butter, which comes
out of milk, cannot be made into milk again. In the same way,
rebirth is not for those, who attained Him. I have told you plainly,
O Arjuna, that to attain Me, is to attain this supreme end.

It is very easy to know exactly the condition, which a Yogi
achieves on death. Though sometimes it happens, that those who

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give up the body permanently have got to return to it, those reach
Brahman amongst the Yogis, who abandon the body at a proper
time. Salvation or rebirth is thus a matter of time. At the approach
of death, the five elements constituting the body proceed on their
own path. Yet in the case of a seeker, the intelligence is not
•confused, memory is not dimmed and the mind is not destroyed.
It is the state of Brahman, which has been once experienced, which
enables these non-physical senses of knowledge to remain sound.
This is, however, possible only when the inside fire is still burning.
Even the strongest eye-sight cannot see anything in the dark, when
either the water or the wind has put out the light. At the time
of death, it is the inside fire, which goes out. When this is gone
out, the body is merely a mass of matter and a Yogi has to seek
this in darkness. At such a time, how is one to retain memory and
to attain Brahman ? In the mass of matter in the form of body,
life is drowned and one forgets everything. The practice of Yoga
previous to this moment is thus unsuccessful. It is like the putting
out of light, which one is carrying in one’s hand, before the object
of search is found. In short the mainstay of consciousness is the
inside fire.

Those who, having experienced Brahman, come to the end of
life with the radiance of vital energy during the bright half of the
month, during day time and in any one of six months of Uttarayana
(from about middle of January to middle of July) owing to advan-
tage of these propitious circumstances, attain Brahman. The con-
junction of these circumstances is important. It leads one on the
straight path of salvation. This is regarded as the better time for
death. I will also describe to you the unfavourable moment of
death. Unfavourable death is that, in which towards the end,
cough and delirium predominate and cause darkness in the heart.
The senses become stiffened, memory confused, mind unsteady and
breathing difficult. With the passing of internal energy or fire, there
is a cloak over all knowledge. It is like the moon being covered
up by clouds in the rainy season, when it is neither dark nor light.
In the heart, there is neither death nor life. A percentage becomes
a cipher and awaits extinction. So clouded are the mind, intelligence
and the senses, that whatever has been acquired from birth is prac-
tically wiped out. When one loses, what one has got in hand, it is
useless to discuss the question of acquiring more. This inside state
of the body is paralleled by the darkness of the month and the

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night outside. Such a situation means certain rebirth and no
salvation. Being a Yogi, he may rise as far as the world of the
moon, but he must come back to this world.

These two paths are eternal. One is a straight one and the
other, a roundabout one. You have been told of these, in order that
you may be warned. Who will want to swim across, if he has got
a good boat ? Who will go by the by-lanes, if the highway is open
to him ? Who will leave nectar, when he can distinguish between
nectar and poison ?

One path leads to salvation, the other to rebirth. On the other
hand it is not true, that one gets anything at the time of death by
a mere chance. One should therefore attain Brahman, going by
the straight path. He should remain as Brahman, whether the body
survives or is gone. The mistaking of the rope as serpent does not
survive the identification of the rope as a rope. The water remains
■as water without worrying, whether there are any wavelets on it.
It was water, even when it appeared like waves and remains water,
when the waves are gone. A Yogi becomes Brahman with the body
and while he is in the body. Therefore when the body goes, it makes
no difference. The happiness of heaven is considered a source of
perpetual pleasure, for which the Vedas prescribe various rituals.
The happiness of heaven is more solid and abiding than any known
pleasures in this world. It gives the fullest satisfaction. It is the
twin-sister of the happiness of Brahman. This visible happiness,
which is to be secured only after death and which is to be reached
not before several thousand sacrifices (Yadnas) are performed, is
treated by the Yogi with contempt. Making it a foot-stool, the Yogi
mounts higher to the final summit of the happiness of Brahman.

CHAPTER NINE.

Shri Krishna says to Arjuna : I will now tell you a great secret,
"viz., the root of all wisdom (Dnyana), because you are sensible,
discreet and attentive to what is said. Let this secret light up your
heart. There may be milk accumulated in the breast, but it is of
no use to the breast. Even if it comes out, the mother desires that
it should reach the offspring, who cannot be fed in any other manner.
Seeds sown in a fertile field are not lost. The secret of the heart

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must, therefore, be given to him, whose mind is generous, whose
intelligence is pure, who has faith and who relies on you. No one
else has this merit in the same measure as yourself. I shall, there-
fore, describe to you in simple terms the wisdom (Dnyana) of
Brahman as well as the wisdom (Dnyana) of the world. The
distinction between this Dnyana and Vidnyana is the same as the
distinction between right and wrong. It is to be separated with
skill like that of a Swan (Rajahansa), who separates milk from
water. By fanning, it is the chaff, which goes away and the grain
remains behind. So, when this distinction is understood, the cycle
of life and death is removed and the city of liberation (Moksha) is
attained. This wisdom has the premier place in all works on
spiritual knowledge. It is the highest secret and it is the purest.
It is the abode of duty. It is most splended and most perfect.
After its attainment, there does not remain any cause for rebirth.
This is that, which shines in the heart of the pupil, as soon as it is
mentioned by the teacher. This wisdom (Dnyana) is without begin-
ning, self-supporting. It is not reached except on the ladder of
happiness and when it is reached, it involves the identification of
self (Jiva) with Self (Brahman). It overjoys the mind, as soon as
the mind comes near the very idea of obtaining it. This Dnyana
is not complicated, because it has the form of Brahman. A further
characteristic of this wisdom (Dnyana) is that, having acquired, it
is imperishable. With greater experience, it does not become less
and it never becomes obsolete. You may wonder how such an
invaluable thing has ever come to survive. But, those, who, for the
sake of earning a little interest, will throw themselves into (great
activities like even) burning flames, are not likely to abandon a
fortune, which they have once obtained. You must not, therefore,
wonder how this came to survive. This wisdom (Dnyana), which
is sacred and resplendent, which brings about happiness, which
gives joy, which embodies supreme duty, and which is within our-
selves, is therefore to be reached by a short cut.

The bug (Gochid) on the body of the cow only sucks in the
blood, though the sweet and pure milk is in the immediate vicinity
behind the skin. At the root of the lotus, the frog and butterfly
live near each other but the butterfly picks up the fragrance, while

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the frog is left to stew in its own mud. An unfortunate man will
pass his whole life in misery without food, even when a large fortune
(of which he is not aware), lies buried under his humble abode.
In this manner, the unseeing turns his mind towards the object of
senses, though, I, the Lord of everything and the goal of happiness,
am seated in his heart. Such action is stupid. It is like throwing
away nectar at the sight of mirage, and exchanging the magic
(Parisa) stone for a piece of mother-of-pearl, but those, whose minds
are steeped in egoism, choose in this way to struggle in the currents
of life and death. They do this because, they do not know My
nature. I am permanently visible and thus differ from the sun,
which is only to be seen someitmes.

The visible world is merely an extension of the formless
Brahman. Solidified milk is called curd, and gold, which has been
melted, is called ornaments. But the substance is the same. What
was self-existent, without form, has spread out in the form of the
universe. I have constructed these three worlds in this manner
turning that, which had neither qualities nor limitations, into concrete
material. Like foam in water, all things from ether to the solid
body are nothing but a reflection of My form, but if you look into
the foam, you do not find the water. What is seen in the dreams
is not present on awakening. All beings, therefore, appear to be
in Me, but I am not immediately seen in them. This has been
mentioned in detail, before. I must ask you to fix your mind’s eye
only on My true form.

If you cannot exercise the imagination, but try to find these
beings in My form which is beyond the visible world (Maya), you
will fail, because I am everything. But in the dim light of doubt,
I was in the shape of wisdom (Dnyana), which, for the time being,
was clouded by darkness in the form of unwisdom (Adnyana).
Hence, thought I am all-prevailing, all beings appear separate.
When the doubt, that it is a serpent, disappears, what remains
behind is a garland of flowers. So, when the evening of doubt
disappears, the only thing, which survives, is My all-pervading
resplendent form. I shall illustrate this further. Different shaped

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jugs are produced from the earth, but they are the result of the
intelligence of the potter. The waters of the ocean can produce
a million waves, but the waves are the result of the wind. Are
there not bales of cloth concealed in cotton ? But it is from the
point of view of the consumer, that cotton becomes cloth. While
remaining gold, ornaments are regarded as ornaments in the eyes
of the wearers. The echo of one’s words, or the shadow that one
sees, did they exist in the place on their own, or do they come
from him ? In this way, those, who involve the idea of separate
beings in My formless nature, see these beings on account of their
own imagination. When this mistake disappears, the only survival
is pure Brahman. When one is giddy, the trees and mountains
appear to be going round, but it is delusion. Once the delusion is
dropped, then you will find that the idea that “ I am in these beings
and these beings are in Me ” will not arise even in your dreams.
It is in the delirium of imagination that people speak of Me as
sustaining all beings and residing in all beings. Remember that
I pervade the universe carrying it along with Me. The collection
of beings that you see is merely the result of imagination. Though
it is not there, the mirage appears to be real, on account of the rays
of the sun. In this way, people see the living beings in Me and
think that I am in them. Then they conceive Me as the Maker of
this universe, but, really speaking, I and the living visible universe,
are not two separate things. The sun and its light are a single
entity. If you have clearly understood this doctrine of Yoga, there
would be no room left for any conception of duality. All living
things are really not separate from Me. Nor am I separate from
them.

In all the expanse of the sky, there is wind, but it only appears
as wind, when there is motion. Otherwise, the sky and the wind
are co-existent. In this way, beings appear to be living in Me,
but this is an illusion. Once this illusion disappears, nothing
remains anywhere exceput Me. To talk of real beings and unreal
beings is, therefore, a pure figment of the imagination. When
ignorance, which is the origin of this illusion, disappears, the very
idea of the existence or otherwise of these beings would go. Let
Me, however, give you a proper notion of My sovereignty. If you
regard yourself as a wave on this ocean of experience, every
time you look at the world, you will find that you are everywhere.

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Let Me ask you again, whether you now see that this illusion of
dual existence is false. It is only when illusion overpowers your
intelligence that this teaching of unity goes away, and you again
become involved in the dream of duality. I will now put before
you the cardinal doctrine, by which you will be able to ward off
the sleep of illusion, viz., that you yourself are nothing but Dnyana.
Maya is the cause of beings, being brought into existence and being
put an end to. I have described this Maya as twofold. There is
one which has eight aspects, and there is the other which is called
Jiva-Bhuta. I will not dilate on this again as I have told you about
this before. At the time of the great destruction, all these beings
produced by Maya merge into My unseen form. Like grass, which
grows from the ground, and dries up on the ground, like clouds
which emerge in the rainy season with thunder and lightning and
disappear in the sky with the advent of winter, like wind identifying
itself with the sky, when there is no motion, like ripples of water
disappearing when the water is still, like dreams melting away in
the mind itself in waking condition, beings, which arose from
Prakriti (Maya), merge back into Prakriti at the time of the great
destruction. Let Me now explain to you the measure of truth in
the popular belief that at the beginning of the new era, I create
these beings. Like threads, which are the material cause of cloth,
this Prakriti becomes the material cause of creation, when I accept
it. In the threads, there are little squares formed from weaving
resulting in the cloth. The Maya in the same manner shows itself
in five elements. By the addition of a little curd, a large quantity
of milk becomes curd. So, in this way, Prakriti also transforms
itself into a large creation. It is like a seed fed by water sprout-
ing into a large tree. It is said that a king populates the city.
But, as a matter of fact this does not involve any personal trouble
for the king. The question may be asked, how do I adopt My
Prakriti and thus set this process in motion? It happens in the
same way, as a man comes into consciousness from the dream. Does
such a man, when waking up from a dream find his feet aching?
Does he feel any exertion, when he is dreaming ? In short, I do
not incur any trouble in this creation of beings. My relation with
Prakriti is the same as the relation of the king to his well-behaved
population, who pursue their respective occupations for their own

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self-interest. Really speaking, it is Prakriti that does everything.
Does the moon exert itself in order to bring about the tide in the
ocean? Iron, though dead and inert, begins to move in the vicinity
of a magnet, but has the magnet been put to any trouble thereby?
Living beings are spontaneously created, when I adopt My Prakriti.
They are entirely dependent on Maya, like a seed which cannot
come to possess either a trunk or leaves, or anything without being
put in the ground. Just as there can be no childhood, youth or old
age without the body, just as clouds are seen in the sky only during
the rainy season, just as there can be no dream without sleep, so,

0 Arjuna, the prime cause of this creation of beings is Prakriti.
For the movable and the immovable, for the material and the
immaterial, in short, for the whole universe, the root cause is Prakriti
itself. To create living beings or to maintain those, that have been
created, does not form part of My activity. The rays of the moon
spread over the water are not straight, but assume all the curves of
the surface of the water. These are not created by the moon. The
results of creation, though arising out of Me, are still apart from
Me. The incoming tide of the ocean cannot be stemmed by a dam
of salt. The activities of Prakriti create, therefore no check or
bond for Me. Even a very large mass of smoke cannot stop the
movement of wind, and darkness cannot penetrate into the orb of
the sun. Heavy rains do not in any way affect the interior of the
mountain. The results of Prakriti in this way do not in any way
affect Me. While I am the only cause of Prakriti and its activities,
yet, being indifferent to everything, I do nothing. Nor do I cause
anything to be done. The lamp in the house does not ask for any-
thing to be done or undone. Nor is it conscious of what is being
done in the house, though it is all done before it. It enables all
the activities in the house to be carried on. Being, therefore, inside
all living beings, I am still indifferent to all their activities. This
is the great doctrine. Without further repetition, let Me summarise
it. Just as the sun is the source of all activities of the world, so

1 am the sole cause of this universe, because only when I adopt
the Prakriti, the world of living beings is created. Hence the
popular belief that I am the cause of the creation of this universe.
Though the beings are created from Me, I am certainly not in them
(as they appear). You will realise through the light of wisdom

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(Dnyana) this Sovereignty of Mine (Aishwarya-Yoga). You must
never forget that beings are not in Me and I am not in them.
I have in this way revealed to you the supreme mastery about My-
self. Try to establish this in your heart by shutting out the senses.
So long as this teaching is not grasped, My true form cannot be
understood. To seek for a grain of corn in dry husk is absurd.
So it is to seek to realise Brahman, through the force of imagination.
Earth has never been moistened by the waters of the mirage. When
a net is thrown in the water, it sometimes appears as if, it has
caught the rays of moon, but when it is drawn out, it can never
bring back the rays of the moon with it. Many people eloquently
describe the details of their experience, but that experience is
imaginary, when it is put to the correct test.

If you are, therefore, afraid of endless repetition of life and
death and really anxious to reach Me, then bear in mind in all
its completeness this great doctrine. Erring one finds fault with
My pure nature, in the same way, as a jaundiced man finds the
rays of the moon to be yellow. The man with a foul mouth through
fever finds even milk as bitter as poison. Therefore, remember
that if you attempt to see Me with material eyes, you will not
succeed. Nectar, which has been drunk in a dream, does not make
a man immortal. So those, who try to see Me by means of physical
eyes, never know Me. You will often hear several stupid people
with physical eyes speaking of having known Me, but between
them and true knowledge there is the screen of material conscious-
ness. Seeing the reflection of planets in the water, the swan,
mistaking them for pearls, falls into the water from the high skies
and dies. If mirage was mistaken for the Ganges, could one find
any water? If the Babul tree were touched in mistake for the
tree of desire (Kalpa-Vriksha), one will only get pricked by thorns.
What will one get, if one were to handle a cobra in the belief
that it is an emerald necklace, or if one were to pick up bits
(of glass) thinking they were jewels ? What would be the result,
if one were to tie bits of smouldering fire in the handkerchief, in
the belief that he was packing up flashing jewels, or, if a lion were
to jump into a well seeing his own reflection in the water ? A
man, believing Me to be human and acting on that belief, is like
one trying to catch the moon in the reflection of the moon in water.

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Like a man wanting the effects of nectar from a glass of slops
(Kanji), the faith of these men is misdirected. How can I be seen
by those, who worship Me with great devotion in physical idols
thinking them to be indestructible ? A man cannot reach the
western coast, when he starts out for the east. Corn cannot be
secured by pounding husk. My pure nature (Vishwarupa) cannot
be recognised by looking at this material world. Froth will not
give the satisfaction, which water gives. Those, who attempt, out
of error arising from confused understanding, to ascribe to Me the
ordinary operations of life and death, are thus misguided. They
give to Me name, Who am without name, ascribe actions to Me,
Who am without actions, think of Me with a physical body though
I have none, give form to Me, though I am formless, give attributes
to Me when I am without attributes, and worldly duties to Me
where I have no obligations. They allocate colour to Me, Who
am without colour, qualities to Me, Who am without qualities;
hands and feet to Me, Who am without hands and feet. They
establish measure for Me, when I am boundless, location for Me,
when I am Omnipresent. As one sees silvan scenery in a dream
when asleep, they imagine that I, Who am without ears, have
ears, Who am without eyes have eyes. Who am without limbs have
limbs, and Who am without form, have a form. They think Me
manifest, when I am not visible. They think of Me with desires,
when I have no desires, and they ascribe to Me the feeling of
satisfaction, when I am satisfaction itself. They give clothing to
Me, Who needs no clothing, ornaments to Me, Who needs no
ornaments, and they find causation for Me, Who am the cause of
everything. They make an idol of Me, Who am formless. They
con/ceive this idol as self-existent, and though I am everywhere,
they pretend to invoke Me and vice versa. I am permanent and
self-sufficient. Yet they ascribe to Me childhood, youth and old age.
They conceive duality, where there is unity, they ascribe actions to
Me, Who do no actions, and offer food to Me, though I need no food.
They describe My family, though I have no family, and though
I am imperishable, they mourn My death. While I reside in every
heart, they conceive friends and enemies of Mine. I am complete,
the embodiment of joy, and yet they think Me desirous of various
pleasures, and though I am omnipresent and equal to all, they

131

conceive of Me as located at a place. Though I envelope everything
in the universe, they think of Me as fractional and even talk of
My destroying people through anger. In short, through their
ignorance they believe that I share all these petty human character-
istics. When they see an idol in front of them, they worship it
with devotion as towards God, and when it is broken, they believe
that God has disappeared. Because they conceive of M.e with
forms and attributes of a human being, this materialism on their part
keeps them away from true knowledge.

Their life, in short, is hopeless like rain out of season or waters
of mirage which are good to look at from a distance. Like horsemen
made of clay, ornaments displayed by magicians and like palaces
outlined in clouds, their lives are in vain. The ‘ sher * tree grows
straight and high, but it has no fruits and it is hollow inside.
There is no milk produced from the breast in the form of the
overgrowth on the neck of the goat. Like fruits of the “Sarwuri^*
tree, which can neither be given nor taken, the lives of the erring
ones are useless and despicable. Knowledge in their hands is like
cocoanuts in the hands of a monkey, or pearls in the hands of a
blind man. Learning in their hands is as fruitless as weapons in
the hands of the child, or ‘Mantras’ imparted to an impious man.
Not equipped by true wisdom (Dnyana), their knowledge and their
action lead nowhere. They are controlled by illusion (May^i) .
They are filled with anxiety and are gripped by evil (Tamas). This
Maya is like a demon in the form of evil tendencies, which
swallows sound understanding and destroys the seat of knowledge.
This demon chews limbs of flesh in the form of discontent, by
wetting the tongue of death, in the saliva of hope. This tongue,
coming out of the lips, extends as far as the ears in the form of evil.
It finds play in the dark cave, in the form of error. The teeth in
the form of jealousy completely make powder of knowledge and
just as the skin covers the bone, the intelligence of these misguided
ones is covered by denseness. Like the oblation, they fall into the
mouth of this demon in the form of Maya, and in this way are
swallowed up in the reservoir of delusion. Having fallen into the
waters of ignorance, the strength of thought is not there. Not only
that, but there is no sign of where they have gone down. What
is the use, however, of describing fools ? It is merely a burden
on speech.

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It is better to speak of good men, because the discourse itself
prodiuces happinqss. The highsouled ones are those, whose pure
minds have been made by Me, My special abode. I dwell in the
pure minds of the highsouled in the same manner, as a recluse
sticks to the particular spot selected by him. Even in their sleep,
thoughts of renunciation do not leave them. Duty (Dharma) finds
its sovereignty in their acute desire for the attainment of Brahman.
Their mind is a permanent harbour of wisdom. Their body is like
the blossom of the tree of peace. It is purified by a bath in the
river Ganges in the form of wisdom (Dnyana). It is satisfied by
a meal in the form of contemplation. The highsouled ones are, as
it were, sprouts of liberation to the pillars of the porch of steadiness.
They are receptacles filled to the brim from the ocean of joy. Their
devotion is so powerful, that it goes beyond liberation itself. In
their ordinary actions, the highest morality is palpable. All their
limbs are fully covered with the ornaments in the form of content-
ment and their mind envelops Me, who am omnipresent. These
great sages are like oceans of good promptings and whatever is
seen by them, they regard as My form. Though they contemplate
Me with ever increasing affection, yet in their mind, there is not
even a trace of duality. I will tell you the wonder of the lives of
those, who worship Me in this manner, fully absorbed in Me.
In singing My praises, they dance with exhilaration and in that
condition there is no room for any kind of repentance, and the
very mention of sin becomes out of place. They have left far
behind the practice of Yama and Dama. They upset the received
notions of the sanctity of specific places of pilgrimage and they
transgress all the activities of the world. In their case, Yama asks
what he is to control. Dama does not know what he is to conquer.
The holy places, in their case, do not know what to purify, since
there is not enough sin left even for medical purposes. Incessant
remembrance of Me destroys in this manner, the misery of the
whole world and fills every one with the highest bliss. Through
these sages, everything becomes visible even before dawn. Life
becomes imperishable, even without nectar and the attainment of
liberation (Moksha) becomes possible, even without Yoga. For
these sages, there is no distinction between the rich and the poor,

183

between the small and the great, and they radiate joy uniformly
to all. Few men are fit to reach the highest heaven (Vaikunth),
but these sages have brought Vaikunth down in this world. By
the prowess of incessant repetition of My name, they have cleansed
the earth. The lustre of their light is as great as that of the sun,
but the sun cannot equal them, because it sets. The moon is full
only on some occasions, but the calmness of these sages is always
complete. These sages may be regarded as generous as the clouds,
but the clouds are exhausted. In other words, it is difficult to find
a comparison for them. We may call them lions, who are full of
tenderness. In order that the speech should utter My name even
once, a man has to accumulate merit in many births. This name of
Mine ever abides with wonder in the mouth of these sages. If you
search for Me, on some occasions I am not even in Vaikunth. I
may not be found in the planetary systems of the sun. Even the
Yogis occasionally miss Me. If you, therefore, lose sight of Me at
any time, search for Me where the sages are uttering My name
with devotion. These sages are so happy in dwelling on My great-
ness, that thqy lose consciousness of place and time and attain
the joys of Self, through prayer. They weave songs from My
names such as Krishna, Vishnu, Hari, Govind, and in the intervals
they discuss the wisdom of Self. Some of them move throughout
the world singing My praises in different ways. Others in various
ways secure complete and easy victory over the five breaths and
the mind. They put a fence outside of Yama and Dama and inter-
nally give a covering of Vajrasana. On these, they direct continu-
ously arrows of Pranayama. Then through the light of Kundalini
and the assistance of Mana and Prana, they attain easily the stage
of Amrita located in Brahma Randhra. At that time, Pratyahar
conquers the different evils of desire, etc., in all their branches, and
the senses, having been brought under control, turn towards the
heart. Then the icavalry men, in the form of Dharana, quickly
bring together the five elements and the four-fold army of tempta-
tion (Sankalpa) is destroyed. Then is the flag of Dhyana unfurled
with shouts of joy. Then is the sovereignty established of identi-
fication. On the throne of self-realisation lighted up by the magni-
ficence of Samadhi, the coronation takes place, through oneness.

184

So difficult is devotion towards Me, that I will now tell you
the manner in which others achieve (liberation). These others
recognise nothing in this visible world except Me, in the same way
as one would think of the cross threads of warp and weft in a cloth.
From Brahman to the smallest insect, whatever is seen is felt by
them as My form. They know no distinction between the great
and the small, the living and the non-living. They bow to every-
thing visible, feeling that there is nothing but Me. They suppress
any notion of their own greatness and do not recognise any marks
of excellence or worth. It has become a second nature with them
to bow to everything living as spontaneously, as water flows from
a higher level to a lower level. They lower their salutation to all
living beings, just as the branches of a tree full of fruits appear
to turn naturally towards the ground. They are without a trace
of pride and intense courtesy is their marked characteristic. They
dedicate everything to Me to the accompaniment of the Mantra
(Jaya Jaya) ‘ victory,’ ‘ victory.’ Through this notion of courtesy,
they have become indifferent to praise or insult. Then, always
absorbed in My prayer, they easily attain My form. This is really
a rare devotion.

Shri Krishna says to Arjuna: I shall now speak to you of those
who attain Me by the path of wisdom (Dnyana Yadna).

Listen to the characteristics of Dnyana Yadna. Intention
(Sankalpa) forms the pillar (Stambha) of the sacrifice (Yadna).
The five-fold breath, the pandal (Man dap outside Yadna) and the
sacrificial beast is the distinction between self (Jiva) and Self
(Shiva). The special functions of the five-fold breath, or the senses,
and the five Pranas become the materials for the sacrifice and the
butter in this sacrifice is one’s own ignorance. Mind (Manas) and
consciousness (Buddhi) are the two hollows, in which the fire of
Dnyana is lighted. The ‘Vedika’ in this place is the equanimity
of mind. The sacrificial incantation is nothing but efficient thought
and the ‘Sruk’ and ‘Sruva’ consist of peace of mind. The performer
of the sacrifice is Jiva. When by means of utensils in the form of
experience, incantations in the form of discretion, and sacrificial
beasts in the form of Dnyana, the Jiva has destroyed the distinction
between itself and Brahman, ignorance is uprooted. So there is

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ultimately no difference between the sacrifice and the performer of
the sacrifice and the individual (Jiva) gets an undisturbed pure bath
in the joys of unity with Self. Then, having assumed the form of
Brahman, he knows that all this is one, and he ceases to believe in
the distinction between living beings, objects of enjoyment and the
senses. Just as after awakening, one realises that on account of
his sleep, he had himself become the big army about which he
dreamt, and knows that the army was not real, but he himself is
real, so after Dnyana, the whole world assumes a single form. He
then forgets that he is only the individual Jiva in contrast with
Brahman. His mind is filled with notions of unity beginning from
the blade of grass to Brahman Himself. Though he sees that nothing
appears the same as another thing in this vast universe, nor are all
things known by the same name, yet his realisation of oneness is
unshaken. The body is one, though the different senses of the body
are different, and there is only one tree, though the different
branches may be small or large. In this way, knowing Me to be
the same in all beings, though they bear a variety of names and
characteristics, the Dnyana Yogis worship Me. Whatever meets
their eyes is only My form. Wherever there are bubbles of water,
there is nothing but water, whether these bubbles remain or go
away. Even if a speck of dust rises in the sky on account of the
wind, it is part of the earth, which it meets when it comes down.
The experience of these Yogis embraces everything. Therefore their
behaviour is always attuned with the full consciousness that the
infinite variety of forms are nothing but the universe itself. This
fact remains clear in their mind like the orb of the sun, which we
see. There is harmony in their internal feeling and external
behaviour. Their devotion is as great, as My perfection. Without
any visible forms, they worship spontaneously, and they cannot
avoid it as I am everywhere. But I am not attained in this way by
those, who have missed the proper path of Dnyana. Only actions,
which are being performed universally, reach Me from all directions.
But the erring ones do not realise this and do not, therefore, attain
Me. When this Dnyana dawns, (it will be clear that) I am the
principal Veda and the object of the Yadna ceremonies prescribed
therein as well as the Deity, who is to be reached by means of this
Yadna.

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I am the ‘ Swaha ’ and ‘ Swadha * the various medicaments and
ingredients, the butter and the Samidhas, the Mantras and the various
equipment for the sacrifices. I am the priest assisting at the cere-
mony, the ceremony itself, the fire and everything else, which is
incidental to the sacrifice, is merely My form.

I am the father of that universe which has been created from
the eight-fold Prakrit! by its contact of Me. I am also the mother
of the moving and the static world, in the same way as in the form
of Shankara known as man-woman (Ardhanari Nateshwar), the
man is the woman and the woman is the man. Remember, that
it is in Myself, this created world resides and through Whom, it
secures existence as well as growth. It is through My will, that
the dual principle of creation, viz., Prakriti and Purusha, functions.
I am in this way the great ancestor of the whole of the universe.
I am that city of Brahman, on which the paths of all knowledge
converge. I am the one, whose praises are sung by all the four
Vedas. All religions find unity in Me. All doctrines are reconciled
in Me. Even those in error acknowledge My purity. Remember
I am the great sound ‘ AUM,’ which is the sprout growing out of the
seed of Brahman, and which is the sacred temple of four-fold speech.
From the inside of this Omkar, I produce the three letters AUM,
which have been reborn as the three Vedas, viz.. Rig, Yajur and
Sama. In this way, I am the original source of the Vedas. I am
that exalted place, in which Prakriti, containing all the moving and
immovable universe comes to rest after being exhausted. I protect
this Prakriti and through the Prakriti, cause the universe. I keep
company with this Prakriti and through it, experience the three
Gunas. I am the master of the universal magnificence and I am
the ruler of the three Gunas. I have commanded that space shall
hold everything, that wind shall keep moving, that fire shall burn,
that clouds shall pour forth the rain, that mountains should be
steady in their place, that the sea shall keep to its boundaries and
the earth shall carry the burden of living beings. I have called
into existence the teaching of the Vedas and it is at My instigation
that the sun rises and sets. I give life to that principle (Prana),
which is the source of all life. At My command, death devours
human beings and all elements and objects function. I am the

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witness of everything being present everywhere like Akasha. I
am He, Who without form pervades all definable objects and Who
protects them. Like wavelets being in water and water in wavelets,
I am the universe and the universe is in Me. I am the supporter
of the universe. He, who resorts to Me with a singleness of purpose,
is freed by Me from the bonds of birth and death. I am the One,
who offers sure protection to those, who devote themselves to
Me. Through the variety of Gunas of Prakriti, though I am one,
I have to reside in all living beings in this universe as vitality
(prana). Like the sun shining uniformly on all without any dis-
tinction between the ocean and the pond, I am dear to all living
beings from the smallest insect upto Brahmadev. I support these
three worlds and I am the root cause of the origin, existence and
death. From the seed comes the tree and its branches and when
they are gone, the seed remains. So from My intention (Sankalpa),
the universe is created and in My intention, it finds its destruction.
At the end of the era, this intention, which is the invisible seed
of the universe, remains with Me. At the end of the era, neither
names nor forms survive, nor the distinction of genus and species
of the individuals. The only imperishable thing is My desire and
My intention and I am the exalted place, where that remains.

When in the form of the sun, I radiate heat, I dry up all objects
and again in the form of Indra, when I cause rain, all life rejuve-
nates. Just as when a log of wood burns, it itself becomes the fire,
so, I Myself am both the giver of death and the object of death.
Thus everything, which is subject to death, is merely My form. On
the other hand, what is imperishable is nothing but Myself. In one
word, whatever is either good or bad in this world is Myself. There
is thus not a place anywhere, where I am not and yet think of the
misfortune of living beings, that they are unable to see Me. It is
amazing that though being My form, they cannot recognise Me. It
is like waves being dried up for want of water and like a ray of the
sun being invisible, unless seen with the assistance of a lamp ! I
pervade the universe inside and out and yet there are some miserable
fools, who say that I do not exist. It is like a man, who has fallen
in the well of nectar deliberately trying to run away from it. These
ignorant ones are like the blind man, who, unable to recognize the

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jewel, which he finds, kicks it off while running after a bit of food.
The absence of wisdom (Dnyana) is like the absence of eyes.
Actions not informed by Dnyana are useless. Wings do not help
the blind eagle. Good actions without Dnyana are thus useless.

Those who perform their duties as they have been directed in
the Shastras, become models of religious practices. The proper
performance of Yadna makes the three Vedas, as it were, shake
their heads (like serpents when they are happy) and sacrifice
(Yadna) personified comes forth bearing the fruits of the ceremony
in his hand. The performers of Yadna, who drink the ‘ Soma ’ and
thus become the Yadna itself also incur sin in trying to do meri-
torious things. Some of these worshippers become adepts in the
Vedas and perform hundreds of Yadnas and, instead of desiring Me,
they seek heaven, like an unfortunate man, who, while sitting under
a tree of desires, prepares a basket to set out for seeking alms.
This is not merit (Punya). This is sin (Papa) itself to the discern-
ing ones, because it means the cycle of rebirth. It is only in contrast
with the miseries of hell, that life in heaven is regarded as full of
bliss. Pure and permanent joy is only in My form. There are
two by-lanes for reaching there. One is called heaven and the

other is called hell. Both of these are paths of the highwayman.
Sin accompanied by merit leads to heaven. Sin accompanied by
evil leads to hell, but pure merit is that, which enables a man to attain
Me. Language itself is abused when you call that merit (Punya),
which causes distance between yourself and Me, Whose form you
are. To revert to the topic, you find that the performers of Yadna
devote themselves to Me and desire heaven and, having secured
merit in the form of sin, which deprives them of My company, they
joyously reach heaven. Amaravati is the capital city of heaven,
where there is the throne of immortality, there is the vehicle like
Airavata (Indra’s elephant) and there are treasures full of the eight
accomplishments. There are warehouses full of nectar and there
are herds of the ‘ cow of desire.’ The paths, on which the servants
of the gods tread, are made of jewels. For the delight of the mind,
there is the garden full of the trees of desire. The Gandharvas
sing here their delightful melodies and the Apsaras led by Rambha
give their exquisite dances. There are also women of delight, the
most outstanding of whom, is Urvasi, Th^ god of love is prompt,

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waiting on attention. The moon is constantly engaged in the process
of cleaning up and attentive servants in the form of wind, wait on
him. There are many priests led by Brihaspati for pronouncing
benediction upon Indra and there are many gods (Devas) singing
praises. In the courts are many crowned heads and there are
splendid horses like Uchchaisrava. So long as they retain any merit,
they enjoy peace and many other comforts in company of Indra.
Then when the accumulated merit is exhausted, they descend from
this magnificence to this world. The deplorable conditions, to which
the performers of Yadna are then reduced, can be only compared
to the plight of the men who, having spent all their substance on
a lewd woman, are turned away by her. They have missed the
chance of attaining Me and by means of their merit gone to heaven,
only to come down again to this world. Where is then that immor-
tality associated with heaven (in popular parlance) ? They are
born sitting in unclean matter in the womb of the mother being
bottled up for nine months and then they die. It is like losing,

when one is awake, the treasure trove, which one saw in a dream.
The performers of Yadna lose happiness of heaven in this manner.
What is the use of the knowledge of Vedas or of any wisdom
(Dnyana), if it does not teach a man to recognise Me? It is like
messing about with chaff, after the corn has been taken out. All
the ceremonies prescribed in the Vedas are useless, if I am not
there. Having known Me, you will be always happy. Those, who
direct their mind with full faith towards Me without any other
preoccupation like the embryo in the womb, those, to whom nothing
is dearer in this world than Myself and who continue to exist for
Myself, and those, who think of Me with this singleness of purpose and
devote themselves to Me, are served by Me in the same manner.
Having attained this single thought, the moment they turn towards
Me, I have to undertake the whole burden of their anxieties. What-
ever they think of, I have to achieve for them like the mother bird
serving little ones, who have not yet grown wings. Like the mother
knowing the thirst and the hunger of the child, devoting herself
always to this task, I do everything for them, who have thrown
themselves fully on Me. When their desire is directed only towards
attainment of My form, I fulfil all their curiosity. If they are fond
of affection, I give it to them. Whateyex emotion comes to their

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mind, I fulfil it at once and whatever I have given them, I also
protect for them. Complete attainment and prosperity in several
directions is achieved for them by Me and I support every one of
their desires.

People, pursuing various sects, worship Agni, Indra, Surya and
Chandra in ignorance of the fact, that I am all pervading. Even
these attain Me, because I am everywhere, but their devotion is
not pure. It is vicarious. It is as in a tree, where the leaves and
the branches are the result of one seed, but as it is the function
of the root to draw the nourishment, water should be given to the
root (and not to the branches). Even though there are ten senses
attached to one body, whatever objects these senses are directed
to, reach one consciousness. Would it be right to put delicacies in
the ear, or to put flowers in the eyes ? The function of eating
involved in taste is to be performed by the mouth alone, and
smelling is the function of the nose. I should be therefore worship-
ped in My own name. The worship of Me without knowing Me
is purposeless. The eyes of action are fixed in knowledge and these
eyes should be pure and unobstructed. So any worship not recog-
nizing Me is fruitless.

It is quite true, that there is no one else to enjoy the Yadnas,
which are performed by various people. There is no doubt that
I am at the beginning and I am at the end of every Yadna and
yet these people direct their worship to the different gods (Devas).
On the excuse of giving it to the Devas and to the ancestors, the
water of the Ganges is thrown back into the Ganges. So what is
Mine they return to Me, but their intention is different. Such men
do not, therefore, reach Me. They go where and as far as their
faith takes them.

Those, who devote themselves to the deities wholeheartedly,
attain the form of these deities at death. Similar is the fate of
ancestor worshippers. Similarly others, who exert themselves in
the worship of minor gods and try to get control over them, turn
themselves into Paishacha or such other entities at death, where
there actions bear fruit according to their intentions. On the other
hand, those who wish to see Me alone with their eyes, who hear
only about Me with their ears, who dwell fully on Me with their
mind, who use their speech to sing My praises and who, at all times
in all things, bow only to Me, who direct all their good actions

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towards Me, whose sole aim is the attainment of Me, who are
steeped in joy inside and outside on My account, and who have
devoted all their life time solely for Me, whose highest ambition
is to increase My fame and whose greatest desire is to realise Me
through their mind, who still have desires, because they wish tc
attain Me, who have affection, because they have affection for Me, who
have illusions only about Me and who disregard all established
manners and customs, whose study is the means of knowing Me,
whose incantation is the obtaining of Me, in short, whose
every activity is towards realisation of Me, these even before
their death achieve My form. It being so, after their death, they
can go nowhere else. Those, who direct their mind towards Me
are indeed worthy of respect, because they have of their own
accord moved towards My throne. Offering oneself to Me in this
way is the only means of attaining Me. I do not know of any
other means. He, who thinks himself wise, knows nothing; he,
who thinks himself successful, lacks everything; and he, who
thinks himself free, is completely tied down. The man, who is
proud of the performance of Yadna, is as contemptible as a straw
with reference to the question of his attainment of Me. There is
no greater knowledge than what is contained in the Vedas and
there can be no one more eloquent than Shesha, the serpent with
the thousand mouths. But He, whose bed is Shesha and with refe-
rence to whom even the Vedas can give no positive description
(describing Him as Neti-Neti); He, whom Shankara and other sages
are seeking through their long penance; He, the water from whose
feet is humbly borne on the head even by Shankara; He, in whose
dwelling the goddess of wealth and other attainments are menial
servants, who in their leisure build little houses and call them
Amarapura, so that Indras become their playing dolls; He, whose
mere servants break these dolls, when they are tired, thus breaking
down the throne of Indra (Jupiter); He, whose servants turn every
tree, on which they look, into a tree of desire; He, whose feet are
washed as a great privilege by Lakshmi (the goddess of wealth)
surrounded by these powerful mates; is not to be attained except
by complete dedication of self.

Therefore be humble and abandon all pride of learning. Do
everything in this world fully absorbed in the idea and then you

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will attain Me. If the moon loses lustre before the sun, what is the
use of glow-worms being proud of their own light ? Where the
splendour of Lakshmi fails and where the asceticism of Shankara
is imperfect, ignorant and sinful men can hardly approach Me.
Therefore get free from the consciousness of physical body, throw
away your splendour and pride towards Me after attaining the
elementary virtues. No sooner My devotee offers Me a single fruit
of any tree with deep faith and enthusiasm for the purpose, than I
extend My two hands and accept it graciously and with attention.
In the same way, when a flower is offered to Me, I do not merely
smell it and throw it away, but treasure it. Not only a flower, but
I also love the small leaf, whether it is dry or fresh, no matter from
what tree it came. Like a hungry one being happy with a glass
of nectajr, I am overjoyed at this leaf, when it is offered to Me
with deep faith. If even a leaf is not available, there does not
seem to be any difficulty in getting hold of a little water. This
at least is to be had free and if any one offered a little of it to Me
with complete feeling in his heart, I accept it as better hospitality
than I get at Vaikuntha and as better ornaments than Kausthubha
(divine jewels). I regard it as the pure bed of milk in the milky
ocean. I regard it as equal to a mountain load of camphor and
sandalwood. I consider that he has lighted not merely candles to
Me but suns. I regard it as equivalent to the gift of means of
transport like Garuda, of gardens of the trees of desire, of large
droves of Kama-Dhenu (cattle of desire). A little offering of water
accompanied by devotion is sweeter than nectar and more satis-
factory than a full meal. I need not dilate on this, as you should
have known of My untying the bundle of Sudama for the sake of
a few parched rice. In brief I recognise only devotion. I make
no distinction between the great and the small. I am the guest of
true devotion, no matter of what kind it may be. A leaf, a flower
or a fruit are merely symbols. The true means of attaining Me is
nothing but pure devotion. Control your intelligence and in the
temple of your heart I shall always dwell. Whatever activities you
are engaged in, whatever engagements you secure, whatever offer
you make in the form of different Yadnas, whatever gifts you give
to deserving parties, whatever wages you offer to employees, what-
ever rites you are engaged in, whatever attainments you secure
through your austerities, — offer th^em all to Me as they arise in the

ud

natural course of events, accompanied by your true devotion. When
you have lost the consciousness in your mind of having done them,
you will have held before Me pure actions dissociated from all
motives. Then you will not be liable for any of the consequences,
either of the good or the bad actions, in the same way as no sprouts
would come forth in seeds which have been scorched. When any
actions remain behind, they compel one to go through happiness
and misery and in order to go through them, there is rebirth. When
actions are dedicated to Me, there is no rebirth and having missed
it all, misery is left behind for ever. This is the simplest method
of Yoga. Do not waste any time. Take it up from to-day. Come
and unite with Me, Whose form is happiness, without falling into
the bonds of body and without being drowned in the vortex of
happiness and misery.

I regard all living beings alike. I have no distinction such as
“ mine and “ thine.’’ Those, who recognising Me as such, uproot
their egoism and offer to Me in full faith all their actions, may
appear in ordinary life as possessing body, but have in reality
attained Me. I dwell in their heart completely. Like the extensive
body of the banian tree dwelling in the seedling and the seedling
being also everywhere in the tree. My devotee and Myself are only
apparently separate, but would be found to be one on close exami-
nation. My devotees are indifferent to the body in the same manner
as men, who have borrowed ornaments for the occasion, have no
feeling of possession in them. When the wind has taken away the
scent of the flowers, only the stem remains behind without any
smell. My devotees retain the body, so long as there is a balance
of life to be gone through, but their self-consciousness and pride
have gone. With their love of Me, they are not born again, no
matter to what class they belong. Even if their previous actions
have been sinful they have turned their life into the royal road of
devotion (Bhakthi). Whatever tendencies dominate the latter part
of life decide the fate in the next birth. Men, who pass their time
in devotion, are the elite ones in spite of the sins of their earlier
existence. Sin disappears, when thoughts of Me arise. The man,
who was drowned in a flood, cannot be considered to be drowned,
if he comes out safe on the other shore. When a sinner bathes in
the holy waters of penance and with all humility seeks My protec-

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tion, the black spots In his family history are removed, and he
attains spotless nobility. He secures all, that is worth securing in
life. He has absorbed all learning and attained every description
of austerity. He has practised Yoga in all its branches. He, whose
faith is complete in Me, goes beyond all Karma. He has as it were,
deposited in a little box in the form of his singleness of purpose
all the functions of his mind and intelligence.

You may wonder how such a devotee will ultimately reach Me,
but, he who is living in nectar (immortality), cannot die. Life,
which is not informed with devotion towards Me, is full of sin, just
as the hours, during which the sun is not shining, are called the
night. When nearness to Me is realised in the heart, a devotee
virtually assumes My form. After a lamp is lighted from another,
it is impossible to say, which one came first. So whoever whole-
heartedly devotes himself to Me becomes Me. He acquires My
status, peacefulness and lustre. He lives in Me. Whoever desires
to reach Me, O Arjuna, must not lose sight of devotion to Me for
a second. Attaining Me is not a matter of superiority of birth, or
excellance of race or exaltation of learning. Neither the weight
of personal beauty nor age nor acquisitions counts here. If there
is no devotion to Me, everything else is useless. Corn stalks without
corn in them, and the beautiful city, which is deserted, are useless.
A large lake, which has gone dry, the meeting of one miserable party
with another in a desert, and the blossoming of a tree, which does
not give any fruits, are useless. All magnificence, pride of birth
or race, are like a body with all its limbs intact but which has no
life in it. Ejxistence without devotion to Me is insignificant like
stones on the face of the earth. A wise man does not seek shade
under a tree full of thorns. So all merit deserts him, who is without
devotion. The blossoming of the flowers of the bitter Nim tree is
useful only to the crows. The life of a man without devotion only
results in sin. If a plate with choice morsels were placed in the
middle of a street, it could only serve to satisfy dogs. The life of a
man without devotion, where he does not recognise meritorious
actions even in his dreams, is thus an open invitation to the miseries
of this world. Therefore, what is wanted is devotion. There is no
need of family traditions; even the untouchable will do and even

145

if one has got the body of an animal. You may recall to mind of
the case of the elephant who, when he remembered Me with devo-
tion, attained My form in spite of his being an animal. They may
be born so low as to be unmentionable in good society; they may
be the meanest of men and of the lowest order of intelligence; yet,
if they put their faith in Me, if they are uttering My name, if their
speech knows nothing except My name, if their eyes see nothing
except My form, if their mind allows no thought except those
directed towards Me, if their hearing is never devoid of the sounds
of My presence, if their limbs claim to be engaged in My service,
if their intelligence and their consciousness is engrossed in nothing
but Me, if they continue to live only in these conditions, otherwise
preferring death, they attain Me. In a comparison between Myself
and them, they are not inferior. Devotion enables even the demons
to put the gods behind- them. You remember Pralhada, who by
his devotion compelled Me to incarnate as Narasimha. Even the
contemplation of his life would purify a man. Though he belonged
to the family of demons, yet even Indra could not claim comparison
with him. Birth is immaterial, devotion is everything. If the
commands of the sovereign were inscribed even on a piece of leather,
they would be enough to secure all objects in this world; whereas
silver and gold are worthless without that stamp, because what is
universally respected is only the command of the sovereign. When
the mind and the intelligence are filled with love of Me, then alone
high family and high knowledge serve a useful purpose. Family,
caste and colour must be regarded as unessential. What is worth
seeking, O Arjuna, is oneness with Me. That devotion may be of
any kind and may be preceded by any condition in life, so long
as it is wholehearted. Little streams, which have not reached the
Ganges, may be called streams, but once they reach there, they
become the Ganges. You can distinguish the variety of wood, so
long as it has not been burnt and become fire. The description by
caste or colour is useful as long as one has not reached Me. Salt,
which has been dropped in the sea, becomes the sea. All indivi-
duality and class distinction is destroyed in My presence. Rivers
may be said to fiow towards the east or towards the west, but they
are all one, when they reach the sea. So a man acquires worth,
when his mind is directed towards Me, no matter from what cause.

146

If iron is usied actually for breaking up the touchstone, it would
still turn into gold. The Gopis were actuated by lust, but through
their devotion, they attained Me. Kamsa reached Me through fear
of Me and Sisupala achieved the result through hatred. The
Pandavas reached Me through family ties and the Yadavas attained
Me through their affection. Narada, Dhruva, Akrura, Shuka, Sanat-
kumara and others came to Me through their devotion. No matter
by w'hich path, wholehearted attention to Me brings them all to
Me. You will thus realise that there are many ways of reaching
Me. No matter where one is born, let the devotion or the hatred
be towards Me. It will bring them to Me. This being the case,
there is no question that priests, who are regarded as the highest
caste, whose status is heavenly, who are the vehicles for the trans-
mission of Mantras, who are like gods on earth, who are asceticism
personified, who have imparted their holiness to the sacred places,
who devote themselves to sacrificial worship, who protect themselves
by knowledge of Vedas and whose kindly look creates peace, in
whose faith pure actions take rise and through whose will, truth
itself is kept standing, through whose blessings, fire itself derives
life, through whose affection the ocean has its water, for the mark
of whose feet I put forward my heart, having removed the Kausthubha
and asked Lakshmi herself to step aside, — a mark which I am still
carrying and which has constituted My reputation for calmness,
priests, whose anger is the abode of Shiva the Destroyer, and whose
favour automatically secures all objects, who are saintly and
revered and who sing My praises, must certainly reach Me. Even
the wood of the Nim tree reaches the sacred place in the form of
sandal, because of its vicinity to sandalwood trees, where the breeze
has imparted it the scent; if so, will not sandalwood itself attain
that position ? Surely this does not want any actual demonstration.
Even the moon, though only one half of it is visible, is carried on
the head of Shiva for appeasing the agony of poison. Sandal, which
excels the moon and which has got besides the scent, will then be
acceptable everywhere (to all the limbs of Shiva). If the dirty
water of the street reaches the ocean by means of the Ganges,
where is the doubt that the Ganges itself will reach there? Saintly
priests and Raja-Rishis, whose source of life and knowledge and
whose sole protection I am, will certainly attain salvation. This

world of men is full of troubles. Let no one think, that he can
be indifferent. A man, who sits in a boat, which has got hundreds
of little holes, will be drowned. A man, who exposes his body,
when missiles are being thrown, will be hit. When there is a rain
of stone, let one hold forth the shield. When a man is ill, let him
resort to medicine. When there is wild fire lighted from all sides,
let one run away. Similarly living in this world, let people be
devoted towards Me. Without such devotion, no man has any
strength; no man can be free from care. Youth or learning do not
avail. The body, for which all objects of enjoyment are sought, is
ultimately devoured by death. In the human bazar in this world,
large stocks of misery are carried. Things are measured out by
death and the last thing to sell is the human body. What equip-
ment has a man got, except devotion to Me, which will secure him
happiness ? Can you light a fire by blowing on ashes ? Can you
become immortal by taking a poisonous plant and drinking up the
juice thereof ? In this way physical enjoyment is pure misery. It
is only fools, that cannot shun it. Living like this is equivalent to
cutting off the head and applying it to a small wound in the foot.
Talk of happiness in this world and you are talking of peaceful
sleep on a bed of fire. In this world the moon itself is consumptive.
Even the sun has to set. Misery, personating happiness, deceives
every one. No sooner is there a sprout of luck, than ill-luck is near
at hand. As for death, even the embryo in the mother's womb is
not safe from it. While he is entertaining futile miseries, messengers
of death carry a man to a destination which he does not know.
From this place he cannot return, even if he tried. The histories
of this world speak only of the dead ones. In order to describe
the momentary nature of life in this world, even Brahmadev will
not find time. I am really surprised that men born in this world
should remain indifferent. Men, who will stint even a penny for
their welfare in this world and the next world, spend away millions
to buy damnation. They consider those, who are enjoying their
senses as happy and those who are in the grip of greed as learned.
They consider that he is elder, who has very little more to live and
who has lost the light of intelligence, and bow to him. As the
child grows, his relations rejoice, but they do not realise that the
period of life is shortened. Every moment a man grows nearer to

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death; yet men indulge in festivities by celebrating their birthday.
The mention of death offends a man and yet they mourn after
death. They do not realise that life is being wasted. Though
swallowed by the serpent bodily, the frog keeps masticating the
worms in his mouth. So these men through error encourage desires.
If you look round carefully, you will find everything topsy-turvy
and indescribably bad in this world. Try to be free from it. Turn
to the paths of devotion, through which you will reach the imperish-
able abode of Mine. Get your heart in tune with Me. Sing My
praises devotedly and always bow down, thinking of Me everwhere.
Fix your heart in Me and turn back from every purpose. Be purified
and become a true worshipper. Having secured this Yoga, you
will become one with Me. This is the secret doctrine. If you will
realise it, you will secure happiness.

CHAPTER TEN.

Shri Krishna says to Ar juna : I shall repeat what I have said
before. One is never tired of sowing seeds in the field, because
one knows, that they are returning year after year in increased
quantities. A goldsmith readily undertakes the cleaning of gold,
because he knows that by repeated heating, it would acquire greater
lustre. I do this cheerfully, because it pleases Me. A child has
no idea of personal beauty arising from ornaments, which it is
wearing, but it gives great pleasure to the mother. As you, there-
fore, proceed along the path securing your welfare, I go on deriving
greater pleasure. Listen to My discourse, O Arjuna. You have
the capacity to grasp the inner meaning of things. I am standing
before you, but in reality it is the great Brahman, who is here to
embrace you. In seeing Me here, remember you see the universe.
Before Me, the Vedas are dumb; life and intelligence are unable to
encompass Me. Before My lustre, the sun and the moon fade. Just
as the embrayo in the womb of the mother does not know the age
of the mother, so all the gods (Devas) are unable to know Me.
Animals residing in the ocean do not know the extent of the ocean.
Flies cannot go across the sky. The wisdom even of the sages does
not disclose My entire form. Many ages have passed away in the
attempt to determine, who I am, what I envelop and how I take
forms. Since I am the source of all these sages and Devas
and living beings, it is very difficult for them to know Me.
It is as difficult for beings of this world born of Me to know Me,

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as it is for water, which has come down from the mountain, to
reach back to the top, or for a tree to remain in full blossom, after
it has been pulled out by the root. The sap of the tree cantnot
envelop the tree. Wavelets cannot hold the ocean. So the entire
universe cannot be contained in an atom. Though I am difficult to
know, yet if a man were to leave off all external objects and be
indifferent to the senses, if he proceeded on this path, he would
lose the pride of body and would transcend beyond the five elements.
If he were to secure steadiness of mind in this manner, he would
begin to realise My eternity from the light of Self. Though in
human body, know him, who knows Me truly as without beginning
and omnipotent, to be in reality a part of Me. He is like the touch-
stone (Paris) among stones and like nectar amongst the liquids. He
is a living statue of knowledge emanating sparks of happiness from
his limbs and it would be a great mistake to regard him as a mere
man. If a diamond gets mixed up with camphor and water were
sprinkled on it, will the diamond evaporate like camphor ? So,
even if his behaviour appears like that of an ordinary man, yet he
will not be touched by bonds of Maya. Sin itself runs away from
him, as a serpent runs away from a burning sandalwood tree. When
he has known Me, other thoughts leave him. If you wish to know
by what things to know Me, I can tell you about Myself and the
various forms I assume. Different living beings, going through a
transition according to nature (Prakriti), go through these worlds
guided by various impulses. Of these, the first one is intelligence
(Buddhi). Then come wisdom (Dnyana), absence of delusion, for-
bearance, forgiveness and truth. Then come peace of mind and
self-control. Then come happiness and misery and life and death.
All these variations arise from Me. Then come fear, carelessness,
harmlessness (Ahimsa), equanimity, contentment, austerity and
charity, which are also My forms. Fame and infame, which appear
in all animals everywhere, are also from me. Just as there is a
variety of living beings, so is there a variety of My forms. Some
are born with knowledge and others never know Me. When the
sun rises, there is light, when it sets, there is darkness. Light and
darkness are produced from the sun. In this way, the realisation
of Me or the reverse is the result of the Karma of living beings.
Hence an infinite variety of different forms is seen in this world.

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In this way, the entire creation of living beings is entwined in My
existence. I will now tell you with regard to the eleven authorities
(Bhavas), by which this world is maintained and to which every-
thing is subject. There are the seven famous Rishis, such as
Kashyapa and others, endowed with all the virtues and of outstand-
ing wisdom even amongst the sages. I will tell you that there are
fourteen Manus, of whom four, like Swayambhu and others, have
been regarded as foremost. These eleven created by Me are engaged
in carrying on the affairs of the universe. There was at one time
no arrangement in this world. There was not even a programme
and there was no system and the mass of five elements remained
undisturbed. Then these eleven came on the scene and they esta-
blished the eight Lokapalas (guardians of directions). These eleven
are the real rulers and the entire universe is subject to them. In
this sense all the universe finds its origin through Me. At first,
there is the bare seed, which afterwards expands and then it sprouts.
From it the trunk forms. From this trunk are thrown out numerous
branches. On these you will find leaves and blossoms. From the
blossoms come the fruits. In this way, this very extensive tree
finds its origin in the seed. Thus in the beginning, I was alone
and from Me came the mind and from that were produced the seven
Rishis and the four Manus. These produced the Lokapalas and the
Lokapalas created different species and from these species, came
all the living beings. The entire universe is in this way really
thrown out from Me. But this could be only realised by those, who
have faith.

In this way, the whole universe is enveloped by these Bhavas
(authorities) and Vibhutis (forms) of Mine. From the ant to the
Creator (Brahmadev), there is nothing except Myself. He, who has
realised this truth, has got the awakening of wisdom (Dnyana).
He never therefore gets a bad dream, in which distinction of
inferior and superior is made. Only the Yogis realise that I and
My Vibhutis (forms) and the beings held together by My forms
(Vibhutis) are all one. Due to this union through wisdom (Dnyana
Yoga), the highest goal is achieved by him, who is absorbed in Me
wholeheartedly. I live to the rhythm of the worship of him, who
has realised oneness, who looks up to Me with a steady feeling of
unity and who ties Me up with the rhythm of his devotion. Attain-
ment of Me is the result of this realisation of oneness and of the

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removal of all distinctions. I have already said in another place,
that even if in this attempt one fails to reach the final goal, devotion
produces beneficial results.

I will now mention to you the characteristics of a devotee
(Bhakta), who has reached the realisation of oneness. I am the
Creator of the universe and its sustenance is also through Me.
Waves originate in water, they depend on water and their life is
through water. The only support from all points of view for the
waves is nothing but water. In this way for the whole universe,
there is no other support except My form. Realising thus, that I
am omnipresent, people worship Me with devotion and affection in
all places. I am the same in all countries and at all times. The
wind moves in the sky and assumes the form of the sky. So the
devotee, constantly thinking of Me, who am omnipresent, moves in
this universe cheerfully. Remember that he alone knows the true
knowledge of Self. He regards everything as My form and he
secures union with Me through this devotion (Bhakthi Yoga). Those,
who are absorbed in Me with all their hearts, are conscious of life
and death moving through the ocean of wisdom (Dnyana). Like
adjacent lakes, joining one another, when they are full of water,
so that the different waves of each other support each other, in the
union of men of wisdom, waves of supreme joy meet one another.
True knowledge of Self becomes an ornament of the true know-
ledge of Self, and their meeting is like the sun embracing the moon
or two streams of equal magnitude joining one another. In the
overflow at their meeting place, where the unity of Brahman resides,
the eight authorities (Bhavas) themselves are carried away. The
men with wisdom thus become the lords of the highways of dis-
course. Thejy experience the supreme joy of Brahman and with
the satisfaction of having attained Me, they shout with delight and
troop out of the village in the form of the human body. The incan-
tation (Mantra) consisting of one letter, which is ordinarily spoken
of in private between the teacher and the disciple, is then declared
by them as loudly as the thunder in the clouds. Just as the bud
of the lotus cannot conceal its scent, after it has bloomed, but
passes it on equally to the high and the low, so these devotees sing
My praises and after excessive activity, they ultimately become

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unconscious of body and mind. They lose sight of the day and
night in the excess of their affection for Me and through knowledge
of Self, they experience supreme happiness. They are on their way
to Me to receive the final fruit of their efforts. Before this path
of the devotee, the choice of heaven and salvation itself fades. They
already possess, whatever they are going to receive on account of
their devotion. The only obligation, which then remains for Me
towards them, is that I should increase their affection in the form
of their devotion to Me and should take away from them, the fear
of death. A fond mother runs after her child, when it is playing
and prepares everything, which the child requires, as if it was a
most important obligation. Similarly I have to support My devotees
in their devotional activities. I encourage them cheerfully in the
practices, which they favour and by which they seek Me and come
and join Me. The really affectionate devotees are so rare, that I

begin to love their wholehearted attention to Me. Those, whose

devotion is superficial, are rewarded in their path by two condi-
tions, one of which is called Swarga (heaven) and the other is
Moksha (salvation). Even for Shesha, the great serpent, and for
Lakshmi, the goddess of wealth, I have given My physical body
only, but the supreme joy of Self, which is superior to everything
and free from any material connection, has been reserved only for
the exclusive devotees of Mine. So close are they to Me, O Arjuna,
that this is a topic, which I do not like to discuss. It is a matter

only for experience and not for words. I walk with the lamp of

camphor in My hand, lighting the path of those pure sages, who
regard devotion to Me as the sole excuse for keeping alive and
who regard everything else, in which I am not found, as useless.
I get the sun in the form of eternal wisdom (Dnyana) to rise for
these devotees of Mine, in order to destroy the big darkness accu-
mulated during the night of ignorance.

Arjuna says to Shri Krishna : Your speech has secured me the
accomplishment of my objects. You have taken out of me all the
miseries of this world. Therefore, I hope I shall be free from
rebirth. I have to-day seen my birth with my own eyes and in
this way, I have got my entire life in my own hands. The light
of knowledge given by You has dispelled the darkness of my
ignorance and I have begun to love. O Lord, You are Para-
Brahma, the Supreme Being. You are the cradle of the five elements.

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You are pure and You are the highest in the universe. You are
the guiding deity of the trinity of Brahma, Vishnu and Shiva. You
are the Purusha constituted of the twenty-five super-elements and
You are the divinity beyond illusion (Maya). Being eternal, You
are free from birth. I never realised before the greatness of Your
qualities. You are the controller of three-fold time (past, present
and future). You are the fighting spirit of life. You are the sup-
porter of the universe. Apart from what I feel myself now, this
fact is confirmed by the discourse of You by the great sages of the
past. Except for Your favour and until this moment, I had not
grasped all this in reality. The sage Narada has often sung Your
praises in these terms, but not knowing the meaning of it, I was
content to rejoice only at the music of it. If the sun were to shine
in a village of blind men, they would feel the heat, but they would
not be able to see the sun. When I heard your description from
the mouth of the sages Asita and Devala, no meaning was conveyed
to my intelligence, which was absorbed in objects of senses. The
most extraordinary thing about the attraction of senses is that
spiritual pursuits, which are really sweet, appear to be bitter, and
sensual pursuits which are really bitter, appear to be sweet. Apart
from the other sages, the eminent Vyasa himself has come to our
place often and has described You in these terms. I neglected these
discourses, till the sun in the form of wisdom (Dnyana) made them
visible to my mind’s eye, in the same manner as a man, who throws
away the Chintamani stone (the stone of desire) during the night,
treasures the touchstone at daybreak, when he recognizes it. The
seed of knowledge was certainly sown in the form of words in my
heart, but it has fructified only after the fiow of Your favour in the
form of realisation. The discourse between You and me is like the
meeting place of all the rivers, in the form of discourses of the sages.
O great Teacher, the accumulated merit (Punya) of several births
of mine has resulted in this meeting with You and I desire nothing
further. Until you favoured me. Your praises, which I heard through
the mouths of my elders, had no meaning for me. When Provi-
dence is favourable, all activities are successful. When the teacher
(Guru) favours the disciple, all that he has heard and studied, is
realised. The gardner may water plants every day and take great

154

trouble, but it is only in the spring that trees will bear fruits. After
the fever is gone, one gets back the sense of taste and the sweet
things begin to taste sweet again. Only the medicine, which cures,
can be regarded as good medicine. The physical senses do not
function, unless there is life. The study of the Vedas and scriptures
or of the practices of Yoga do not bear fruit, except through the
favour of the teacher (Guru). O Great One, I have to-day secured
self-realisation which is the only means of knowing You. The man,
who claims to know You through logic or merely an intellectual
conviction, never knows You properly. Only the sky can measure
the greatness of the sky and the weight of the earth can be borne
only by the earth itself. You alone, O Lord, know the full extent
of Your powers. The claim of the Vedas that they have known
You is futile. To know You is as difficult as to outreach the speed
of the mind, to embrace the wind or to cross the river of illusion
(Maya) by means of two hands. Full knowledge of Yourself is
possessed by Yourself only. You alone have the power to know
Yourself and You alone can impart this knowledge to others. O
Creator of the universe, O Pure One, who can destroy the sins of
the world and who deserve worship from all the gods (Devas), when
I think of your greatness I feel my worthlessness to even stand in
Your presence. But, if I did not come to You, where else can I
turn? What use are the oceans and rivers full of water to the
Chataka, who quenches thirst only from drops of rain during Swati ?
Similarly there are teachers everywhere, but the final resort of us
ail is Yourself.

You are Omnipresent, and great. I desire to know the more
outstanding of Your forms, which You take, — those that are all-
enveloping, all-pervading, powerful and lustrous and those that are
better known. I desire to know these, because by means of them
I can think of You and fix my thoughts on You, Who are omni-
present. Please do not be put out. Even if a drink of nectar were
easily available, who would say to-day that he had enough (does
not want it again). There may not be much in the nectar, which
is the brother of poison. It was drunk by Devas to avoid death.
Yet in one day of Brahma there are fourteen Indr as. The idea of
nectar is therefore an illusion. The idea of nectar giving immorta-
lity is therefore not the final truth and yet no one says, he has had
enough. Your discourse is the supreme nectar and I want more.

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Your discourse is greater than nectar, because it is neither liquid
nor solid; it has neither sweetness nor smell; it can be secured by
any man through mere recollection. The joys of the world appear
worthless at the hearing of this discourse and calmness of heart is
automatically established. The very idea of life and death fades
away and happiness spreads really both internally and externally.
Even if this nectar were secured incidentally, it has the most far-
reaching effect. Why should I, who have You near at hand, say
I had enough. Your name is dear to me and I have You before
me. You have also affection for me. I am feeling an indescribable
happiness and I am anxious to hear again and again, the descrip-
tion of Your forms. The sun is never stale. Nor is fire ever impure.
Nor are the running waters of the Ganges ever still. Your discourse
is like Brahman, in the form of sound personified standing before
me. It is like the flowers of the sandalwood, so difficult to secure.

Shri Krishna says to Ar juna : The forms that I assume are
infinite. They are so many that I am unable to tell them Myself,
as a man is unable to tell the number of hair on his body. I do
not know My stature or extent. I can, therefore, delineate only
those of My forms, which are well-known. If you can fix a few
of them in your mind, you will be able to guess the others in the
same manner. When you get a seed, you may be said to have got
a tree, which will grow out of the seed. The owner of a garden
meets with no opposition, when he takes fruits and flowers. If you
therefore gradually know My principal forms, you will know the
universe. I am limitless. Even the most extensive thing, viz., the
sky, is contained is Me. I am the soul in every living being. In
his body, I am the heart and the skin which covers everything. I
am the beginning, the middle and the end of all living things. The
cloud has got the sky under it, inside it, upon it, everywhere. Being
created in the sky, it remains in the sky, and when it comes to an
end, it is still in the sky. So am I, the three-fold condition of all
things, viz., the origin, the maintenance and the end. The contem-
plation of My forms will enable you to realise this infinity and
omnipresence. I am Vishnu. Of the luminous articles, I am the
sun with rays of wonderful light. Out of the Maruta (wind), I am

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Maricha. Of the planets in the sky, I am the moon. Of the Vedas,
I am Sama Veda, and of the^ gods (Devas) I am Indra, the brother
of the wind. Of the senses I am the eleventh, viz., the mind, and
I am the life force amongst living beings. Of the Rudras, I am
Shankara, the enemy of Madana. Of the Rakshasas, I am Kuber,
the friend of Shankara. I am the fire contained in the eight Vasus
and I am Meru, the highest amongst the towering mountains. I am
Brihaspati, the prime minister of Indra, the eternal seat of all learn-
ing and the best of the priests. I am Kartikeya the greatest of
generals, born in the womb of Kritika by contact with Agni and
from the limbs of Shankara. Of things holding water, I am the
ocean. Of the great Rishis, I am Bhrigu, the seat of penance (Tapas) .
Out of all spoken things, I am the word, which contains the truth.
I am also the syllable Aum, which is produced by austerities and
which is recited in every sacrifice, which is described in the Vedas
as Paramayadna, which purifies acts of duty, to utter which it is
not necessary to take a bath in the rivers, and which is the highest
form of recitation as an offering to the Supreme. Of the immov-
able mountains, I am the sacred Himalaya. Of the various trees
which fulfil desires, amongst which the Parijata and the sandalwood
are well-known, I am the leading tree, viz., Aswatha (pipal). Of
the divine Rishis, I am Narada. Of the Gandharvas, I am Chitra-
ratha. Of the Siddhas, I am the leading Kapila-Acharya. Of horses,
I am the famous Uchchaisrava. Of the royal elephants, I am the
Airavata. I am the nectar, which is supreme amongst the liquids
and which is secured by the Devas from the churning of the milky
ocean. I am the sovereign, to whom all people are subject and to
whom all offer their obedience. Of implements of warfare, I am
the Vajra (thunderbolt), which can be only handled by Indra, who
has finished a hundred sacrifices. Of cows, I am the Kamadhenu
(cow of desire), and passion, which gives birth to everything, is
Myself. Of the ordinary serpents, I am Vasuki, and of the cobras
I am the Ananta Shesha. Of the water deities, I am Varuna, the
lord of the westerly direction. Amongst the ancestors, I am the
spiritual ancestor Aryamma. I am Yama and Dharma, witnesses of
the acts of all living beings, who keep account of the good and bad
actions of the people, who watch the mind and the body of living
beings and who reward them according to their deeds. Of the
demons, I am Pralhad, for which reason he was not overcome by

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their Satanic nature. Of the destroyers, I am Maha-Kali, the great
destroyer. Of four-footed animals, I am the leader, viz., the lion.
Of the birds, I am the great eagle. Amongst those that have motion,
I am the wind which can envelop round the world in less than a
second and which can surround the seven oceans at one bound. Of
the warriors I am Rama, who was famed in the Treta Age in the
cause of righteousness with no other weapon than his bow, who made
an array of the heads of the brave Ravana on the Suvela mountain
and offered them as oblation to the spirits, who were shouting “victory,
victory ”, who restored the prestige of the Vedas and re-established
them and who shone like another sun in the Surya Vamsha (race),
who was the husband of Sita. Of water animals with tail, I am the
crocodile. Of the rivers, I am the river Ganges, the leading river
in the world, which was swallowed by Janhu, when it was being
brought down by Bhagiratha from heaven.

The full description of My forms would take several life periods.
If one desired to have all the planets and stars of the sky, the best
thing for him would be to roll up the heavens in one bundle. If
one wanted an estimate of the atoms constituting the earth, he must
take the entire globe in his own hand. In order to know fully My
extent, a man must know Me first. If a man wanted to put flowers
in the branches of the trees at the same time, as in his own hand,
he would have to uproot the entire tree and turn it over on his
palm. Similarly, if a man desired to know all My forms without
exception, he would have to know in the first instance My pure
form. For this purpose, fix the fact in your mind that I am all-
enveloping. I am the beginning, the middle and the end of the
entire universe and constitute it in the same manner as warp and
weft constitute the cloth. If this omnipresence is realised, there is
no object in fixing attention on the different forms. Nor has any
one the time to go into these details. But as you are anxious to
hear some of them, I would tell you. Amongst the various branches
of learning, I am spiritual learning (Adhyatma-Vidya) . I am the
oratory of the debaters, which would never stop on account of the
impossibility of reconciling the various schools of thought. That
spirit of speech, which arises in debates and discussions, which
increases as soon as it appears that a decision is reached, which

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stimulates the logic of the hearers and which gives scope for beautiful
language, is Myself. Amongst the alphabets I am the letter “ A.”
Of the compounds, I am Dwandva (union of two). I am the des-
troyer (Kala), who consumes everything from the meanest fly to
the highest, the destroyer, who ends the entire world including the
mountains Meru and Mandara and who turns everything into water
at the time of the great destruction, overcoming all powers, eating
up the wind and in whose interior the sky is easily contained; such
god of destruction, whose prowess is immeasurable, is Myself. I am
the creator of the universe. To all living beings I give life and I
maintain them all. I am also the death that destroys. It may be
a matter of humour, if I were now to tell you the seven feminine
fqrms, which I have. I am fame, ever new, and I am prosperity,
accompanied by generosity. I am speech, which adorns the throne
of justice, and which pursues the path of thought. I am memory,
which recalls objects of the past. I am the intelligence, which
is diligent in search of one’s welfare. I am also firmness and forgive-
ness. The seven great impulses with feminine names are in this
way My forms. I am Samaveda of all the Vedas and amongst the
rhymes, I am the Gayatri, the highest incantation. Of the months,
I am Margsirsha. Of the seasons, I am the spring, which brings
forth plenty. Of the methods of defrauding others, that which is
called gambling is my Vibhuti. Remember, that I am the light of
all things, which have lustre and I am that easy success, which
accrues to all human beings. I am the activity of activities, in
which abide clean and honest intentions. I am the truth of those,
who are resolved not to abandon truth on any account. I am the
foremost of the Yadavas. He, who was born of Devaki and Vasudev
and who went to Gokula for the Gopis and who destroyed the
Rakshasi Putana on the pretext of sucking her, is Myself. He, who
removed all the Daityas from the face of the world, even before
the expiration of his childhood and who put to shame Indra himself
by holding on his hand the mountain of Govardhana; who removed
the misery of the river Yamuna and who saved Gokula from fire
and who maddened the Brahmadev over the matter of the calves
in the first part of his youth, and who destroyed the insolent demon
Kansa is Myself. What is the use of saying this any further ? You
have heard some of these things and seen them. He, who has shown

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his bravery amongst the Yadavas, is My form. Amongst the
Pandavas, who claim their descent from the moon, I am Arjuna.
You pretended to be a Sanyasi and eloped with my sister Subhadra,
but I am not angry with you, because you and I are identical. Of
the sages, I am the great sage Vyasa and of the poets, I am the
leading poet Ushana. Of punishments, I am that which is even-
handed for all from the meanest fly to Brahmadev. I am ethics,
the foremost of the Shastras, which follows the teachings of Dharma
in a discriminate manner. Of the methods of concealment, I am
the invincible Mauna, viz., virtue of silence, before which Brahmadev
himself bends. I am the wisdom (Dnyana) of the sages. It is as
impossible to speak of all My forms, as it is to count the drops of
rain on the blades of grass on the face of the earth or the number
of waves in the ocean. I have described a few of them, as you
expressed a desire to hear about them. Very briefly, realise that
I am the seed, from which emanate all human beings. Hence make
no distinction between the rich and the poor. Eschew all feeling
regarding the high and low and regard all things as My form.
Remember again to look for My form, wherever you find magni-
ficence and sympathy. There is only one orb of the sun, but it lights
up the whole heaven. Similarly do not regard him, whose behests
are carried out by every one as either alone or poor. The Kama-
dhenu (the cow of desire) does not carry with her all that she can
bestow, and yet she gives promptly whatever is asked of her.
Similarly all magnificence is contained in My forms. Wherever
many men obey one, you will find my form. But be sure not to
keep in your mind the distinction between the high and low, as it
is a great error. The entire world is nothing but Myself. Setting
up a distinction would be a reproach to your intelligence. You
can get nothing out of churning ghee, which is itself a product of
churning. It is no use boiling nectar to make it concentrated. The
wind has neither the left nor the right side. An attempt to dis-
tinguish the front and back will only hurt the eye-sight. In My
form, there is no room for distinction of high and low. My forms
are infinite. Even a small particle of Me can envelop the whole
universe. Therefore devote yourself wholeheartedly to Me, aban-
doning all feelings of separateness (distinction). Thus spoke Shri

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Krishna, the radiator of all wisdom (Dnyana) and the companion
of the solitude of the sages.

Arjuna says to Shri Krishna: You are asking me to eschew
distinction. This speech of Yours indicates, that there is such a
thing as distinction and that we are making it. I, who am ignorant,
cannot argue with You and my ignorance will disappear in the same
manner, as darkness disappears, when the sun rises, though the sun
has not warned darkness. If a man utters Your name once or hears
it, then from his heart the feeling of distinction would disappear.
When I have secured Your very presence here, how can I see any
distinction anywhere ? Who will feel hot, when he enters the orb
of the moon ? You, however, know best and You say what is proper.

Shri Krishna says to Arjuna : What I said was to test you, but
I find that you have grasped the secret of My different forms.

Arjuna says to Shri Krishna : I know nothing about all that,
but the whole world seems to be filled up bj^ You. What I now
want is that, which has been born in my mind, should abide there
to express itself outside. I now desire to see the whole universe in
You with my two eyes.

CHAPTER ELEVEN.

Arjuna says to Shri Krishna: You have discoursed on that
mystery, which is difficult to put in words. When the five elements
merge in Brahman, the feeling of separateness of the individual
(Jiva) and the illusion (Maya) is destroyed, and Your final form is
achieved. You have, through favour of me, laid bare to-day the
spiritual wisdom not to be found even in the Vedas. Just as a miser
would show his secret treasure only to a privileged friend. You have
given me to-day that, for which the Lord Shankara gave up his
prowess. But, even this talk of giving and taking offends the idea
of unity (because there are two entities). 1 was in error, and You
have saved me. In reality, there is nothing in this world except
Yourself, but it is through the result of one’s past actions that one
is absorbed in the idea of ‘I* (self). I used to think that I was
the great Arjuna and the Kauravas were my relations. I was worried
about the sin in killing them, but You have awakened me from this
nightmare. I now know, that my fears were imaginary. I was
seeking to quench thirst by waters of mirage, and I was trembling
at the touch of a toy serpent made of cloth. I was like the lion
about to jump in a well on seeing his own reflection there. I was

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obstinate . I was stupid. You have saved me. You have restored
intelligence to me. With all humility I declare, that You have
destroyed my unwisdom. I have entered the temple of Your favour,
and I am drinking the sweet juices of spiritual wisdom. I swear by
Your feet that I have found the path. O Lord of the lustre of a
million suns, I have heard from Your mouth to-day the secret of
Prakrit! (Maya), from which all beings are produced and in vdiich
they all merge back. You have disclosed to me the final condition
of Para-Brahma. I have seen Your impenetrable greatness, which
is the final goal of all paths to be reached through self-realisation.
When clouds disappear, the sun is seen distinctly, and, when moss
is removed from the surface, clear water is visible. A sandal tree
can be embraced, only after the coils of the serpent are removed.
A treasure can be secured, only after the ghosts that have been
haunting it, have been laid low. You have destroyed the skin in the
form of Maya, which was covering up wisdom. I have one more
desire. If through any false idea of modesty, I were not to mention
it to You, to whom I should mention it, O Lord? Where am I to
turn, if not to You? If creatures of the water thought of the
obligation of water, or, if children hesitated at the time of sucking,
what can save them?

My heart has found peace in the realisation of things, which
You have mentioned. The three worlds take birth and are merged
back in Your form, through Your will. From that original form.
You descend in order to achieve a certain end, and You revert there
after having achieved that object. I have heard by my ears of that
impenetrable form of Yours, praised by the Upanishads, contem-
plated by the Yogis, and firmly adhered to by Sanaka and other
sages. My greatest ambition at the moment is, that I should see
with my eyes Your entire universal form (Vishwarupa) . I know,
this is my most cherished wish, and this is what I seek most, even if
it is doubtful whether I am fit for this favour. I am like the patient,
who cannot analyse his own disease. Intense desire often makes
one overlook his own unfitness. A thirsty man thinks, he can drink
the whole ocean. My shortcomings cannot check my desire. Just
as the mother knows, what is good for the child, I have to request
You to do, what is proper. If You think I am not worthy, please
say so. What is the use of the greatest music to a deaf man? No
amount of rain can benefit a rock. For the blind man, a light is
useless. I rely on Your generosity, which knows no bounds. You
have the power to show it to me in a manner which is terrible, or,
in a manner which is bearable. You have given salvation in the
past to all, who approached You, even to Your enemies. Your gift

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of salvation has been known to reach those, whose deserts were not
apparent. All, who are in the grip of trouble, turn to You as a final
resort. You have returned injury by obligation. You are generous
even towards the unworthy. Any pretext is good enough for You
to secure for Your devotees union with Your true form. Will You
turn me away? How can the calf of the cow, which gives milk to
the whole world, remain hungry? I want You to make me worthy
of You.

Shri Krishna says to Arjuna: Your desire shall be fulfilled.
See My form. You asked for only one. I want you to see the
multiple form, in which everything is contained. All beings and
entities are there; the lean and the fat, the short and the tall, the
tame and the wild, the active and the quiet, the indifferent and the
efficient. Some of them are delusive, some cautious, some hasty,
some patient. Some are miserly, some are generous, some are sharp-
tempered; some are peace-loving, and others full of vanity. The
resigned and the cheerful, the noisy and the silent, the subdued, the
tumultuous, the overjoyed, are all there. You will find there the
genial, the greedy and the indifferent. You will find there those,
that are asleep, and those that are awake, the happy and the
unhappy, the armed and the unarmed, the terrible and the compas-
sionate, the monstrous and the symmetrical, and those that are
absorbed in worldly life, as well as those that are absorbed in Yoga.
Some praise, some attack, some are mere witnesses; some of them
are large and some of them small. You will find there an infinite
variety, some with big lustre, and some in variegated colours. You
will see those, that are red like heated gold, and others that are
reddish all over, of the colour of the sunset sky. You will find some
beautiful adorning the world, as if it were set with jewels. The
rod of twilight, the white of marble, the blue of the clouds, and
the dark of lampblack will be discerned by you in them. Green
and every other shade of colour will be seen there. In the same
manner, you will find the difference of shape. Some are beautiful
like the god Cupid (Madana). There are others, that are stout and
genial. There are others, who are thin and cruel. You will find
long necks, large heads and many different sizes of limbs in this
limitless mass of forms.

When I open My eyes, the sun and the other gods are produced.
When the eyes are closed, they melt away. When I take My breath,
it comes out like fire, from which the eight Vasus are born. At the
corner of My eye-brow, when there is an indication that I am angry,
the eleven Rudras are produced, and when I am appeased, the
Ashwini Kumars take birth. From My ears emanates Vayu (wind).

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In this manner, from their respective place, come gods and supermen
and all beings. The description of all these could not be encom-
passed even in the lifetime of the Creator (Brahmadev). See this
wonderful form of Mine.

You will see here, at the heart, the origin of the universe, and
everything else spreading out therefrom, as leaves on a tree. You
will see all things, as they are seen in a ray of the sun, admitted
from a slit in a wall into a dark room. At the joints of the limbs
of this universal form, you will see the activities of the Creator.
In the spread of the limbs, you will find the spread of this world.
You will have no difficulty in seeing any particular thing, which
interests you in the world.

[Arjuna was standing still as before, anxious to see what was
being described, but he could see nothing. It was like holding a
looking glass in front of a blind man, or music before the deaf.
It was all beyond his physical senses, and could be seen only with
the eye of wisdom. The Lord, therefore, gave Arjuna the divine
sight, and by means of this Arjuna entered realisation. Shri
Krishna served Arjuna as a woman serves the man she loves.
Whatever he asked for, he received. The goal of all Samadhis was
in his hands. When the Lord helps, good fortune knows no bounds.
When the illusion from Arjuna’s mind disappeared, the lamp of the
prowess of Brahman was lighted. The various Avatars of the Lord
appeared to him like mere waves on the ocean of the universe,
and the universe itself appeared like a mirage in the rays of the
light of the Lord. On an area, which knew no bounds, many forms,
movable and immovable, were visible. All things became wonderful,
and Arjuna found himself to be the sole spectator. The sky had
disappeared and had joined up with the underworld. The sense
of direction was gone. Like things in a dream, disappearing on
being awake, the visible creation was gone. It was like stars and
the moon, fading before the sunlight. The mind ceased to function
as mind, the intelligence went out of control, and the strength of
all the senses was directed towards the heart. Samadhi (deep
contemplation) itself became still, concentration became intensified,
and discrimination was disabled. Arjuna was happy at the begin-
ning and his great ambition was fulfilled. Innumerable faces
appeared there, each more beautiful than the other. In the mouths
of these faces, Arjuna found myriads of armies marshalled for a
fight. They were, like the mouths of death, terrible fortresses of
fear, or open burning places of the great fire of destruction. Though
terrible, they also appeared compassionate to Arjuna. Even when
he was looking on with the eyes of wisdom, he found the array of
these faces endless. He turned towards the eye of these faces,

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which were like a vast constellation of lotuses of full blossomed and
variegated colours, each of them as lustrous as the sun. Glances
from these eyes appeared like lightning. He turned further, and,
at the wonder of one limb, he began to anticipate the wonder of the
other limbs. As desires began to be fulfilled, like arrows from the
quiver of the Lord Shankara invariably hitting the mark, it was
like indelible writing of Providence, always coming true. Arjuna
was lookinng on this universal form in all its magnificence, which
was really like Para-Brahma ornamenting Himself with Para-
Brahma. With the direct sight of wisdom, he noticed forces, which
were powerful enough to destroy the fiames of Pralaya (the great
destruction). The Lord Himself constituted the limbs and the
ornaments, the hand and the implements held in the hand. He
constituted the whole universe. Stars could be smashed into pieces
by the rays of the Lord’s lustre. Fire itself, being unable to bear
the heat, was seeking shelter. Arjuna saw, as it were, rolling waves
of the great poison, or a forest of thick lightning dashing towards
him with great speed. Then Arjuna could not bear to look on. Arjuna
lowered his eyes and saw Lakshmi, the seat of all accomplishments,
on a bed of beautiful lotuses. He saw many fiowers and rare
garlands. Like heavens enveloped in the rays of the sun, and Meru
mountain covered with gold, he visualised a yellow garment hanging
from the waist. Before his eyes appeared the besmearing of the
sandal all over this body, like camphor sprinkled over Shankara,
mercury covering the mountain Kailasa, and like the sky covered
with the moon spread out. Arjuna further visualised the excellence
of that fragrance on this universal form, which adds lustre to all
illustrious things and mitigates the heat of all cosmic phenomena.
Though he was looking on, Arjuna was not quite sure whether the
Lord was asleep, or standing, or where He was. When he opened
his eyes, he found the universal form around him, and then when
he closed them, he found the universal form inside. He saw innu-
merable faces in front of him, and when he turned round, he found
the same on the other side. He could see the same phenomenon
with his eyes open as well as closed. The result was the same,
whether he looked on or whether he looked away. Hardly had he
got accustomed to one wonder, than there was a fresh wonder
awaiting him. The favour of the Lord, Who has His face every-
where, enabled Arjima to see every form. The spiritual sight
granted to Arjuna was perfect. Neither lamps nor sunlight was
necessary to make things visible. The lustre of the imiversal form
could not be rivalled, even if twelve suns were joined at the end of

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the universal age, or, if a million suns were to shine simultaneously.
If all lightning were collected in a single flash, and if the whole
equipment of the universal Are of destruction of ten kinds were
linked together, it would still come nowhere near the brilliance of
that universal form. The universe appeared to Arjuna like innu-
merable little homes built for themselves by ants, or like particles
of earth on a mountain. The heart of Arjuna began to experience
spontaneous peace. The idea of duality, which was still lingering
in his mind, disappeared and suddenly his heart found flnal union.
His outer limbs became motionless. His hair stood on end over the
whole body, like little blades of grass. Perspiration began to ooze
out of the pores of his skin. Just as a bud of lotus begins swaying
in the water, when a bee has been imprisoned inside, the body of
Arjuna began to quiver on account of the inner happiness. The
removal of one layer of camphor discloses another layer of camphor
inside the tree. Tides of happiness began to flow in the mind of
Arjuna. He obtained the sovereignty of the joy of Brahman, after
subduing the eight Satvik Bhavas (eight-fold physical sensations).
The feeling of duality was, however, deliberately kept up by the
Lord Shri Krishna in order to enable Arjuna to have the experience].

Arjuna says to Shri Krishna: O Lord, through Your great
favour, I, who am a common person, have been enabled to see Your
universal form (Vishwarupa). You have done a great thing for me
in making me realise that of this universe. You are the one support.
Like herds of wild animals seen at various places on the Mandara
Mountain, I see different worlds in Your body. Like constellations
of stars in the sky and shoals of birds on large trees, I see in Your
body the heaven inhabited by the gods (Devas). I see here the
five elements and all the living beings produced therefrom. I see
the spiritual world and Brahmadev, the great Creator, residing on
one side of it, and Mahadev, the great Destroyer, residing on the
other side. O Lord, I find the families of all the sages, and I see not
only the upper but the lower worlds. I visualise Your limbs as
walls, on which all the fourteen worlds have been drawn out.
I see on that picture the dwellers of all these worlds. It is a matter
to me of unfathomable wonder.

By means of the spiritual insight given by You, I discern that
the whole sky is like a small sprout springing from your hands.
I have seen that all the operations of the universe are being
performed at the same moment by You, by means of only one of
Your limbs. Like fruits on the tree of Para-Brahma, I see innumer-
able faces on innumerable heads and endless rows of eyes. I see
everything in heaven and on earth and in the lower worlds. I see

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You containing all the space. I do not know, where You have come
from, where You are standing or sitting, which mother has given
birth to You, or what kind of dwelling place You have. When I
think of Your appearance and age and of what is beyond You, or
what is Your means of locomotion, I find only one answer, viz.,
Yourself. You are without origin neither standing nor sitting,
neither tall nor short, neither in heaven nor in the lower world.
Your forms are only comparable to Yourself, O Lord. Your age.
Your back and front, everything pertaining to Yourself is Yourself.
After repeated search, I find only this answer. I find many forms
in Your form, just as there are rolling waves in the ocean. You
are the tree, and the different forms are the overhanging fruits.
You are the earth, and the different forms are like the articles,
which the earth supports. You are the sky, and the different forms
are like the stars suspended therefrom. In each individual form,
I find further the three worlds produced and destroyed. These
numerous entities are in Your universal form, like hair on an
ordinary human body. You, Who maintain this entire universe in
this manner. Who are You and to whom do You belong ? The
moment I ask this, I find You to be my charioteer. Though all-
pervading, You assume different shapes, as a matter of favour to
Your devotees. Out of kindness to me, You have assumed Your
small human form, which I can embrace with my two hands, but
it is through the defect of my vision that I have hitherto regarded
it as common. With my spiritual sight, I now see things as they
are. I see Your real greatness. I see You assuming the universal
form. The crown, which You were wearing then, is the same as the
crown You are wearing now, but I did not see its lustre before.
You have the same implements in Your hand, and I can identify
everything else about You. I am not worthy of the great mystery,
to see which You have given me the privilege, and I am surprised
at my own temerity in seeking what You have disclosed to me.
I am unable to determine, whether what I see before me, is the
universal form. I am immersed in the wonder of the sight, before
whose lustre the light of fire pales, and the sun is like a glow-worm.
The brilliance of Your universal form could be gauged, if an ocean
of great light were to overflow over the world, or, if the sky were
to be covered all over by lightning. I am appalled in spite of the
spiritual sight. I am afraid in spite of the eyes of wisdom.

You are indestructible. O Lord, You are beyond the syllable
“OM.” You are the One, Whom the Vedas are searching. You are
the root of everything, and You are the seat of all the treasures of
this world. You are immutable, You are unknowable. You are

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indestructible. You are the soul of religion. You are firm, without
a beginning. You are ever the same, outside of the thirty-six
eilements. You are the only independent entity, self-contained.
Fortified in Your own power, You are limitless. In Yourself, You
constitute the innumerable hands and feet that are found in this
world. The sun and the moon merely signify your glances,
indicating the play of anger and triumph. You can be angry with
one eye, and You can support, favour, and nourish with the other.
I see You like this. My feeling is like that of a bird about to fall
in a fire, when I look at some of the faces, in which the tongues
are licking the teeth and the jaws. I feel the warm breath emanat-
ing from Your mouth and the lustre of Your splendid body. It
seems to me, that everything is about to come to an end. You
have enveloped everything within Yourself, and I am filled with
amazement, that at any moment the whole thing might be sucked
in. The universe might be drowned in a sea of light. I cannot
keep looking on any more. I am already tired, and the expanse
of the universal form seems to be limitless. Your lustre is unbear-
able. I am not merely uncomfortable, but I find it difficult to keep
alive. Fear assails me like floods overflowing a region. Calamity
seems to have gripped the three worlds. Realising Your greatness,
I should have no fear, but I do not secure joy from what is visible
to; me. When I had not seen this universal form, I found the world
attractive, but I am now distressed and my mind is agitated. I have
seen You, but I am unhappy, that I am unable to embrace You.
If I were to turn back, there is the world with its endless troubles
waiting for me, and if I were to go forward, I have not the strength
to put up with this unbearable sight. I find not only myself, but
the whole universe, now troubled and agitated by this dilemma.
It is a difficult problem to face. A man, who is scorched with fire,
must not be frightened at the waves of the ocean, towards which
he turns in order to get cooled, and yet this is the condition of
myself and the whole world. Even those sages, who have destroyed
the seed of all their actions and who are offering prayers now to
You with deep devotion, seeking spontaneously to unite with You,
are frightened at Your universal form. From the ocean of error
and from the network of the pleasures of the senses, and even from
the attraction of heaven, they seek release. They throw themselves
at Your mercy and await Your favour. The Rishis, the Devas, and
all other spiritual beings are offering prayers to You, saying
‘Swasti,’ ‘Swasti.’ There are the Rudras, Adityas, Vasus, the Devas,
Sadhyas, Valu, Maruti, Pitras, Gandharvas, Yakshas and Rakshasas.
There is Indra and there are the Siddhas. All of them have moved
out of their respective plane, anxious to see Your universal form.

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They bend their head, and cry ‘Jaya,’ ‘Jaya.’ They fold their hands
and touch their head. This sight is the final fulfilment of eye-sight.
It is the dawn of happiness for the mind. On every side where one
turns, one finds Your universal form, concentrating upon all essen-
tially destructive phenomena. On some of these faces the teeth
appear like lions peeping out of their caves, or like evil spirits
dancing with joy in the darkness of the night of destruction. Time,
the great destroyer, and death itself are, as it were, out on a
campaign. Creation itself is like a struggling plant on the shores
of the river of destruction, which is in fioed.. The destructive
energy of the cyclone seems to be multiplied a thousandfold, and
death itself is stalking abroad in anger. I am referring to the fear
in the hearts of other people, but, to tell you the truth, I am myself
afraid. I, the brave Arjuna, who did not know what fear was,
am trembling all over. I find in this terrible Vishwarupa, which
would frighten fright itself, indescribable destruction. Some of the
faces, which are of different size and colour, would eat away the
sky and the wind in one mouthful. The great destruction has begun.
I see the paralysis of the wind, sucking in of the ocean and the
fire of the forest. If death tried to destroy death, it would not be
worse. I find the great tongues in the mouth idle at the moment,
but capable of consuming instantaneously the whole universe. I see
in the same manner all the other terrible limbs. I am in terror. I
wanted to see the universal form, but I can bear nothing more.
Why have you created this ? I am not worried about my body,
but I am worried about the life inside. I feel humble. Nothing is
left of my pride, and my intelligence is wandering. This fear has
penetrated deeper, to that which is separate from all these physical
things, viz., the immutable inner soul, which ought to be nothing,
but an embodiment of pure joy. I did not anticipate this extra-
ordinary effect. I did not expect that this sight will be so terrible
as to frighten wisdom itself. I am so afraid that I cannot now be
Your pupil. Though I am trying, I have lost my fortitude, and
I am abject. Instead of clearing my mind. You have actually created
a greater puzzle. My poor soul, which was in search of peace
everywhere, has not now any resting place left. The destruction,
which is rampant in the universal form, has in its grip all living
things. I see a flood of anger pouring out of those faces. I have
lost my sense of direction, and I have forgotten myself. I feel
unhappy. Kindly hold back this terrible form from me. Had I
known this earlier, I would have avoided the very topic. Please
protect me, O Lord, You are indestructible and protector of every-
thing. Save my life by withdrawing this destructive form, and make

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it invisible to me. You are the Lord of all the life of the universe.
O Supreme One, be pleased to withdraw Your Maya, and save me
from this frightfulness. This is my devout prayer. I have faced
death on previous occasions, but this is far more terrible than death.
If the protector were to destroy, where will life be ? Is it not an
irony of fate that, in seeking for peace, I have reaped trouble ? I
see one of these terrible mouths about to swallow the world, includ-
ing all the armies and the heroes of the family of the Kauravas.
It does not appear, as if any one will survive to tell the story. I
find battalions of artillery, infantry and elephants being dragged in
and crushed. I find millions of weapons being swallowed up. The
truth-loving Bhishma and the great sage Drona, I see walking into
the mouth of death. I also see the great warrior Kama doing the
same. Alas ! how mysterious is the action of Providence that harm
should result from the favour of the Lord. It appears that the mind
runs after that, which is going to happen, and I cannot avert the
infamy of being the cause of the death of these.

[Arjuna said this, not knowing the intention of the Lord to
destroy his illusion. Arjuna did not realise that nobody could
destroy anybody, and was, therefore, afraid of the phenomenon of
continuous universal destruction.]

Axjuna says to Shri Krishna : Like clouds rolling into one
another in the sky, I see the two armies simultaneously entering
Your mouth and neither of them coming out. Just as a camel
ruminates sprouts in his long neck, this universal form is swallowing
them up, including their jewels, ornaments, etc. Though I see their
bodies destroyed, I see their personalities survive. I do not under-
stand. Is there no other end for those, that have been born, except
to walk spontaneously into the mouth of death. Is creation made,
in order that the Creator Himself should destroy? Not only the
common beings, but the Devas are also part of this cycle. As for
ordinary animals, the process of their creation and destruction
appears to be almost instantaneous. There is a continuous stream of
them, moving up to the same route, making a ladder of day and
night. Like moths disappearing in the big flame of fire, like drops
of water evaporating on hot steel, they go, and the process does not
seem to abate. This great death seems still unsatisfied. I wonder
what will happen, when nothing can remain, where the whole ocean
forms only a single mouthful, and a large mountain is like little
fingers of food (for children). The process seems to have intensified
the intention of destruction. Like passion, it grows on what it feeds.
The greater the amount of wood put in, the greater is the fire. Why

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are You so greedy, O Lord? All this universe does not seem to
suffice, even for one of Your mouths. How will You feed the endless
rows of others? If there is not enough food, why are those mouths
there. Like a little deer caught in a big wood fire without any
means of escape, this world will be destroyed. A weapon does not
know the destructive effect of its sharpness. Nor does poison know
that it can kill. Is this terrible form of Yours aware, that it is
terrible ? If there is one Soul pervading the whole universe, how
is it that You Yourself are destroying this world. As for myself,
I am despaired of my life. Please tell me the worst, that is going to
happen. I entreat You humbly, as a protector, not to expand this
terrible form any further. O Lord, Creator of the three worlds, and
the final goal of all prayers, I put my head at Your feet. I entreat
You, O Great One, I want the peace of my mind. I want to know,
who You are, why You assume this terrible form, why You are
armed with implements of death, why You are angry, and why
You frighten me ?

Shri Krishna says to Arjuna:. If you wish to know, who I am,
and why I am so terrible, I will tell you that I am death in person.
I have opened My mouth to destroy this world, and I will do so,
saving only those, whom I love. The world and all these armies
will go like a drop of butter in roaring fire. These armies are
defiant, claiming superiority to death itself. Their ambition extends
not only to the earth, but to the sky and the wind. Their speech is
harsher than sharp weapons. Their pomp is greater than that of
fire, and yet they are no more real than the warriors in a painted
picture. It is not an army. It is a serpent made of cloth. It is a
doll, covered with ornaments. These warriors are as harmless as
kings on a canvas. As I have already destroyed the life in them,
they are now like puppets (in a Punch and Judy show). Once the
thread is broken, the dolls cease to operate. To destroy them now,
when their life is already gone, is the easiest thing. It is for this
reason that I have asked you to be wise and to do your duty. You
may even get the credit of having destroyed these armies. Nor
will it be an empty glory, as there is also a kingdom at stake. You
will be merely the final cause. Do not hesitate to face Drona.
Do not be afraid of Bhishma. Do not worry about raising your arm
against Kama. All these armies are like lions in water colour, who
can be wiped out by a single stroke of a wet hand. I have destroyed
the illusion for you of the assembling of the army and the actual
fight. You have seen them dying. What is now left is mere dry
husk. Kill those, who are already destroyed. Do not leave any room
for regret. The mark has already been fixed. The shooting of the
arrow from it is a small matter. You will get fame, which will
travel from mouth to mouth and go down to history.

171

Arjuna says to Shri Krishna: If you say You are death, how
can.' that be, when it is Your duty to protect the world? How can
You take away youth from any man before it is time, and put old age
there ? How can there be sunset, before the four Praharas (twelve
hours) have gone ? The cycle of the three-fold conditions, viz.,
creation, growth and death is there, inevitable and eternal. The
universe, therefore, survives. If You say. You will devour every-
body, how can I believe it ?

Shri Krishna says to Arjuna : The life of these two armies is
finished, and I have enabled you to see it. They will die at the
moment of their death.

[Just at this moment Arjuna saw the armies as they were before.
Then he was fiUed with amazement.]

Arjuna says to Shri Krishna : Now that I see this world, in its
previous condition, I know that You hold the threads of the universe.
You are the Great One, Who can help those that are drowned in the
ocean of misery. Constant remembrance of this truth gives joy to
my mind. It brings happiness in my eyes. You curb the evil ones,
and You save the universe, protecting those, who seek Your protec-
tion. The wrongdoers of this world, O Lord, are afraid of You.
All beings, human and superhuman, everything movable and immov-
able, bend their heads in joy. It is unnecessary to speculate, what
they could do otherwise. It is spontaneous on their part. Just as
there is no darkness after sunrise, so You are the abode of all lustre,
and at Your sight, all evil goes out. I never realised Your greatness
before. I saw it with my own eyes. The creation, which expands,
and the Maya, which sustains this world, are all Your doing. Your
prowess is boundless. So are Your merits. O Supreme Lord, Your
equanimity is unbroken. You are indestructible, self-sufficient,
beyond what exists and what is non-existent. You are the seed of
the dual principle, viz., Prakriti and Purusha. You are on the other
side of illusion (Maya) of the visible world. You are without
beginning. You are the Great One. You are ancient. You are
Yourself, O Lord of the worlds. You are the only place for resting.
You alone know, what has happened in the past and what will
happen in the future. You are the one, who give meaning to the
scriptures (Sruti). You alone constitute perfect happiness. You
are the support of Maya, which pervades the universe. You are aU-
highest, supreme. You are the final goal of all. At the end of the
age, all visible creation finds its way into Yourself as Brahman.
You are self-contained. You are the origin of the three worlds,
O Indescribable.

172

You are in all things and in all places. Accept my obeisance.
You dwell everywhere, O Great King. You are the god of death,
who punishes, and You are the fire inside all living beings. You
are Varuna, and You are Chandra. You are the supreme ancestor
even of the Creator (Brahmadev). I bow to ever3rthing whether
it has form or not, because You dwell in it. Again and again, O
Lord of the world, I bow to You. Again and again, I look at every
limb and I bow to You. I have seen everything in that universal
form. I bow to You, O Lord, I have seen all beings inside You
dependent on You. I bow to You. I do not know what further to
say in this prayer. I bow to that much of Your form that I can
see in front of my eyes. I do not know whether, there is any middle
or hinder part, but I also bow to that. You are in front and behind
the world. It is impossible to count the myriads of forms which
You possess. Therefore, I bow to all of them and to You, the Soul
of all things. You are the ocean of endless prowess. You are the
sky of skies. Dwelling in the heart of every one, you pervade
everything. As waves are constituted of water, everything is
constituted from You. Therefore, You are near every one at all
times. You are All. I have been stupid, and, not knowing this
greatness of Yours, have treated You with familiarity. I have used
nectar for washing the floor, and I have exchanged the cow of desire
(Kamadhenu) for a lamb. I found a mountain of precious stones,
but broke them up, to prepare a parapet, and I used the wood of
the most valuable tree to make a fencing round my farm. I have
wasted my intimacy with You, O Krishna, for worthless objects.
Even to-day in this mundane warfare, I have made You, Who are
the embodiment of Para Brahma, my charioteer. O Liberal One,
we sent You out for negotiations. O Lord of the world, we have
used You for our petty purposes. You are the final goal of the
Samadhi, which Yogis are trying to reach, and yet I have behaved
badly. You are the origin of the universe, and yet I crack jokes
with You. When I came to Your palace and You omitted the usual
formalities, I was upset. I have taken liberties with You. I have
turned my back on You. I have challenged You to a wrestling bout.
I have fallen out with You over a game of chess. I have asked
You to give me valuable things. I even tried to instruct You,
though You are all-knowing. The extent of my faults knows no
bounds. With my hands on Your feet (on oath), I now declare
that I did all this through ignorance. To Your invitations, I
demurred through pride. I have rested in Your apartments irrever-
ently. I have shouted at You, O Krishna. I have thought of You
as only a Yadava. I have obstinately checked Your movements.
O Lord, take me to Your heart as a mother does her child, and
forgive me all that I have hitherto spoken or done. The rivers

178

collect dirty water and move towards the ocean, but the ocean
receives them all the same. O Lord, O Immeasurable One, I have
come to You in submission. Forgive my faults.

O Supreme God, I feel Your true greatness. You are the origin
of the movable and immovable world. You are the primeval pre-
ceptor, giving all meaning to the Vedas themselves. You are
profound with equal attitude towards all living beings. You possess
boundless virtue in every direction. You are unique and unequal.
There is no one like You. Therefore, there can be no one greater
than You. You are in this universe Yourself. Your greatness is
indescribable.

Save me from my errors, O Lord. I did not realise that You
were the benefactor of the world. I even resented such respect
being paid to You. You have allowed me to be praised in assemblies,
where all the praises should go to You. I have spoken of You
carelessly in the past. I have done this through ignorance and
error, and now I turn to You for being saved. I am unfit even to
make this request, but I speak to you as a child would speak to
his father, getting bold through affection. Similarly, please bear
with me. Formality is not possible amongst those, who have
affection. Even from this point of view, please overlook my
mistakes for the past. Just as a man meeting a relation would
pour out his troubles to him, or a woman would disclose everything
to the man she loves, I am offering this prayer to You. Further,
it was at my own request, that You showed me the universal form.
My ambition grew with Your willingness, to grant my desires. You
have yielded to my fancy, and You have even gone beyond, and,
instead of drops of nectar. You have sent showers. That, on which
the Upanishads are silent, and which has not even been heard of
by the highest sages, has been witnessed by me. This realisation
is beyond the scope of intelligence. It cannot form the subject of
discussion. All I can say is, that my mind is full of joy, but, what
is uppermost in my heart now is to be near You and talk with
You in Your original form. In the Vishwarupa, I do not know
where to turn and where to address myself. Of this phenomenon,
I am frightened. Please, therefore, abate this and restore joy to
the world. I am longing to see You as Krishna, and when I do
so, I shall realise the object of every pilgrimage, the purpose of
every good act, the mystery of all the scriptures, and the goal of
Yoga. O Lord of Lords, supporter of the universe, be pleased with
my worship, and show me Your beautiful human form.

Shri Krishna says to Arjuna: No one has up to this moment
ever seen what you have seen. No men have been ever known to
achieve this sight. The performers of sacrifices (Yadna) are sent

174

back from heaven. Those, who pursue Yoga, grow fatigued in their
efforts, before they reach there. Neither study, nor merit, nor the
austerity of asceticism, can secure all the good fortune, which you
have accomplished. In the moment of your good luck, entertain
no fear. Nothing but good can result from this for you. Having
reached an ocean of nectar, one must not run away for fear of being
drowned in it. Having secured a mountain of gold, it would be
stupidity to entertain anxiety, as to how it can be moved. If one
were to secure a treasure, it would be idle for him to worry about
increasing the weight of his luggage. One does not ask the moon
to go away, or the sun not to rise, because there is a shadow. In
the presence of rare and unique experience, do not entertain weak
feelings. You are trying to embrace the shadow, instead of the
body. You can entertain affection for My human form, but cannot
hold with the universal form, which may be terrible and endless.
I want you to act like the miser, who moves with his physical body,
but his mind is always on the secret hoard, or, the mother bird,
who flies everywhere, but whose heart is with her young ones in
the nest, or, the cow, who grazes on the hillside, but is constantly
thinking of the young calf at home. Outside devotion may be useful
to secure peace of mind and one may turn for this purpose to the
embodied form, but I must ask you to pin your permanent faith
in the universal form. You will fear less in future. Direct your
unbroken thoughts on this at all times. Now at your desire, I would
revert to My human form,

Arjuna says to Shri Krishna: O Lord, I now see Your human
form. You have done this as a mother persuades the child to feed
at the breast. I was struggling with my hands in the depths of
Vishwarupa, and I have now reached the shore of safety. I was
like a shrivelled up tree, which has now been fed by the downpour
of nourishir^ water. Confidence has been restored to me, like
creepers of joy being planted in the court-yard in the shape of my
heart. I am happy.

Shri Krishna says to Arjuna: You are stupid (in your devotion
to My human form). Think of the universal form. A blind man
has no notion of sizes, and if he touched the mountain Meru, he
would still think that he was touching a little rock. This is
ignorance of dimensions. Even the god Shankara, after the severest
penance, does not attain the sight, which you have secured. Neither
Yogis, nor Devas, nor superior beings in other worlds, reach this
sight even in their dreams in spite of contemplation for a whole
life time. There is no prescription in the Vedas. Nor can extensive
charity or the performance of sacrifices secure this. The only
means, by which it is possible to hold the universal form in one’s
heart, is endless unbroken devotion (Bhakthi). This should be

175

single-minded. The dependence must be complete, as that of the
rainwater, which must fall on the earth. It should be unbroken,
like that of Ganges collecting all the water that it can take, moving
towards the ocean and joining it. With such complete devotion, one
must spread his affection everywhere to attain My form. He then
becomes Myself. Like sweetness pervading the milky ocean both
on the shores and in the centre, I pervade everything. Whoever,
by devotion, destroys duality between himself and everything else,
beginning from the smallest animalcule to the highest, being in
whose heart faith has become firm, so that he seeks nothing in this
world except Myself, reaches Me. Burning wood ceases to be wood
and becomes fire. The darkness of the sky disappears, when the
sun rises. With realisation, egoism disappears, and the feeling of
duality is destroyed. Then Myself, he and everything else become
one. The final unity is attained. Whoever performs his duty for
My sake, dedicates all his acts to Me, and concentrates all his affec-
tion on Me, whose sole aim in this world and in the next is Myself,
the purpose of whose life is to seek Me, who forgets self (Jiva),
and sees Me in everything, and is, therefore, friendly towards
everything, who devotes himself unabated to Me, finds himself
meeting Me, when this body full of the three-fold defects comes to
an end.

CHAPTER TWELVE

Arjuna says to Shri Krishna: I was afraid of the marvellous
sight of Vishwarupa, and desired to see Your human form again.
You then warned me against devoting myself to Your limited per-
sonality. But, if the formless and the limited are both your per-
sonalities, the limited being attainable by devotion, and the formless
by Yoga, are they not two paths leading to the same goal ? The
manifest and the unmanifest are both stretched out from here. A
bar of gold of one hundred touch is assessed on the same basis as
a separate small piece. The standard, therefore, for the individual
and the universal is the same. Merit, which resides in an ocean
of nectar,, is also found in a spoonful. I feel sure of all this, and
would, therefore, ask You, whether the great universal form, which
You assumed a moment ago, is Your real form, or, whether it was
brought about in a playful mood. I should like to know, who is
doing the better thing, those who pursue the path of devotion, or
those who pursue the path of Yoga. The first set perform actions,
dedicate them to You, and concentrate their mind entirely into
devotion of You. They carry in their heart at all times and with
a singleness of purpose, Your image only. The other set, who
pursue the path of Yoga with full consciousness of unity, seek Your
form, which is beyond name and place, unmanifest and indestruc-

176

tible. Language cannot describe beyond what is contained in the
single syllable “ Om/’ and there could be no comparison.

Shri Krishna says to Arjuna: With the orb of the sun at sunset,
the rays also disappear. A river increases in volume and velocity
during the rainy season. The faith of My devotees, who sing My
praise daily, increases in this manner. My devotees continue to
direct their affection towards Me at all times, in the same manner,
as the river Ganges continues to send more and more water in the
ocean. They do not worry, whether it is day or night. Their
highest ambition is to find Me in their heart. Every effort of their
body, speech and mind, is to encompass this end. These are the
supreme devotees, and they attain My position, which secures them
the highest Yoga. The seekers after wisdom are also My devotees.
They keep before their mind the realisation, that there is no separate
existence, and they are part of the formless Brahman. They steady
their heart and try to have this uninterrupted feeling of unity.
How can physical senses attain Him, Whom the mind cannot con-
template, and Whom the intelligence cannot penetrate, Who is not
easily knowable. Who is not found in one place, Who has no form
comparable to anything, Who is perfect and all-pervading, Who
exists at all times, and on attaining Whom the process of thought
itself stops, Who contains within Himself what has happened and
what will not happen. Who is both existent and non-existent,
movable and immovable. Who has neither beginning nor end. It is
only by rigid discipline, that the seekers after wisdom try to reach
Him. They burn in the fire of renunciation the unruly armies of
passion, and they control with firmness their senses, even when they
are unarmed. They tie up the senses with the ropes of Yama and
Niyama and lock them up in the cabinet of their heart. They
establish the bulwark of Mulabandha on the foundation of the
determined posture (Asana) in front of the door of life breath (Apa-
na). They break off with hope, they tear round the coils of impa-
tience, and they destroy darkness in the form of sleep. The seven
elements they sacrifice in the fire of Mulabandha. They give an
oblation to the six-fold circle (Shatt-Chakra) of the various heads
of misery. Then they raise the pillar of Kundalini in the Adhar
Chakra, which sheds its lustre right up to the head. By means
of the control of the senses, they close up the nine doors, and in
this way they secure the path of the Sushumna. They then dedicate
all thought to the life force, to which they offer the oblation of the
mind. The Ida and Pingala are then brought into unity. Then
there is the shout of victory of Anuhata (Soham Swara). The
Sushumna holds possession of the centre and by means of the carved
staircase, the tower of the Brahmarandhra is reached. Then the

177

difficult stage of Makara is crossed, the region of the heart is left
behind, and Brahmarandhra is attained. In this manner, in order
to attain this Siddhi, the Yogis, possessed of mental equanimity,
take to the necessary practices and lose no time about it. They
reach Me, by exchanging their selves for the formless. Their task
entails very heavy effort, and after all this effort they do not attain
anything more (than what My other devotees get). Those who
strive to attain Brahman, Who has within Himself the welfare of
all the living beings. Who is unmanifest and self-dependent, without
affection for Me, meet with many obstacles. They are tempted
along the path by the post of Indra and by the dual enemies in the
form of the plenty (Riddhi) and attainment (Siddhi). They expe-
rience the feeling of desire and anger frequently, and they are
obliged to torture the body. They quench their thirst by thirst,
they appease their hunger by hunger, and their arms are engaged
night and day in measuring the wind (they eschew all possessions).
During the day they expose themselves to the sun. Their only
toil is the control of the senses. They keep association in discourse
in a friendly manner with trees. Cold constitutes their bed, and
heat constitutes their covering. They live perpetually in a house
built with rain. Yoga of this kind is in short, a daily sacrifice. It
is like the sacrifice of the woman entering fire alone. She enters
not for the husband, not for fulfilling any family obligation, but
merely as a daily dance of death. Can one swallow hot poison,
more deadly than death itself ? Will not the mouth be torn in an
attempt to swallow a mountain ? Those, who wish to attain
Brahman through Yoga, are fated to undergo very great travail.
Even if iron were reduced to small powder, it cannot appease
hunger. The ocean cannot be crossed by means of one’s hand. One
cannot walk in the sky. No man can enter the battle and attain
the world of the sun, without receiving a blow. A lame man cannot
compete with the wind. A man, who is conscious of his body and
whose egoism has not ended, cannot in this manner attain Brahman.
All the same those, who have the temerity to attempt this and
who move heaven and earth for this object, drag themselves into
trouble. My other devotees, who go not after the unmanifest, but
serve My form with worship and affection, do not really involve
themselves into these hardships. Performing the obligations of
their respective station, consciously employing the physical senses
to do all things which are necessary, doing their duty at all times
and keeping away from prohibited acts, they destroy the fruits of
action by dedicating them to Me. Being active, they are still inactive.
All feelings in their heart are directed towards Me and nowhere
else, with the full concurrence of their body, speech and mind.

178

Absorbing Me in this manner, contemplating Me at all times, they
build a temple of Me in their heart by means of deep concentration.
Their partiality being at all times towards Me, they push away from
themselves the idea both of enjoyment on the one hand and of
inaction on the other. They are not tied up with their families.
Such singleminded devotion to Me in body, mind and life, secures
the fulfilment of their aim. My attitude towards such devotees is
comparable to the attitude of the mother towards the child, bom
of her womb. No matter who they are, I am at all times of day
and night engaged in destroying the enemies of My devotees. It is
as impossible for My devotees to be touched by the troubles of the
world, as it is for a rich man’s wife to collect alms. My devotees
collectively constitute My family, and I would be put to shame, if
their troubles did not subside. The whole world finds itself overcome
by the waves in ocean of birth and death. This arouses My compassion.
My devotees also being human, feel this fear. It is for this purpose that
from age to age, I appear as an incarnation. The repetition by My
devotees of My various names secures them life-preservers in this
ocean. I place on rafts of contemplation, those who are unencum-
bered. Those, who have families, are put by Me on boats of prayer
(Bhajana). The life-belt of affection is tied to their body and all
of them get to the shores of salvation. I give fitness for the
attainment of salvation to those living beings, who call themselves
My devotees. They need have no anxiety. I am for ever their
protector and My responsibility for all their actions arises, the
moment they have dedicated their mind to Me. Follow this precept,
direct your mind as well as intelligence towards Me, and fix them
on Me. You will then attain Me. There will be then no room for
the feeling of ‘ mine ’ and ‘ thine ’. Light disappears, when the lamp
is put out. When life departs from the body, the physical senses
also die. When the mind and intelligence have been directed towards
Me, the feeling of egoism abates. Then you will be all-pervading
like Myself. Entertain no doubts in your mind as to the truth, of
what I have just said. I can pledge My word on this. If you are
unable to fix your mind and intelligence wholly on Me all the time,
then do it for some time at least. During that interval at all events,
while you are with Me, the desires of the senses will not trouble
you. In winter the rivers become snow. In My company, the mind
will come out of its usual worldly thoughts. The process then is
like that of the waning moon day by day, until it disappears com-
pletely, The gradual withdrawal of the mind from the objects of
the senses will ultimately fix it firmly on My form. What is called
the attainment of unity (Yoga) by means of discipline (Abhyasa)

179

is this. There is nothing, which cannot be attained in this manner.
Those who have shown the strength to secure this, can move in
heaven. They can make friendship with wild beasts. They
can digest poison. They can walk on the ocean. They can conquer.
They can reach the ends of all philosophy. With constant practice
and discipline, there is nothing that cannot be gained.

If you have not the strength to engage in the practice of this
discipline, then go on acting as you are doing. Do not give up the
enjoyment of things. Do not abandon the pride of family. Carry
out your obligations. Only do not do anything wrong. Subject to
that, live truly. Do what you like with your body, speech and mind,
but never think that ‘ I am doing this ’. Remember that only the
Almighty, Who controls this universe, knows truly, who is doing
what. If something (good) that you intended to do, is completed
only in part, do not worry. You will have the fruit of that much
in your life. Your mental attitude should at all times be of simple
faith with the full assurance, that water will flow wherever the
gardener directs it. Then your intelligence will get free from the
burden of deciding, whether you should do a particular thing, or
not, and your hea^rt (Chittavritti) will dwell at all times on Me.
A chariot does not know whether the road runs straight, or whether
it curves. It goes, wherever it is taken. Whatever happens, whether
it is satisfactory or incomplete, must be dedicated to me. If you
come to feel like this with regard to all actions, you need have no
doubt, that you will reach salvation after your death. If you are
unable to dedicate your actions to Me in this manner, then at least
remember carefully this much. At the end and at the beginning
of all actions, think of Me. If your mind has not the firmness to
do this, then while the body is functioning, direct it at all events
towards an effort to control the senses. Drop all idea of the fruit
of actions. Trees and creepers do not want to eat their own fruits.
Likewise be indifferent to the results of what you do. Think of
Me, or dedicate all actions to Me, or at all events be indifferent to
the fruits. Approach all actions without the least desire (for the
good results thereof), just as a father approaches his daughter. Rain
falling on rocks, and seeds dropping in the Are, do not produce any-
thing. Things seen in a dream leave nothing tangible behind. Only
the horizontal flame of fire burns. But the vertical flame tries to
reach the sky. Let the handling of fruits be in this manner, (so
that they do not harm). The performance of actions without desire
appears very simple, and yet it is the highest Yoga. The abandon-
ment of fruits secures the avoidance of rebirth, just as the flowering

180

of the bamboo tree is only once. The cycle of birth is concluded
in this very life. Therefore, devote yourself to discipline. Through
that, you will secure wisdom. Through wisdom, you will hold fast
to contemplation. All feelings of the mind should be held by this
contemplation, and all activities will then cease. At this stage, the
abandonment of fruits is simple, and the desire for fruits automa-
tically abates. There is complete peace. Therefore, I would again
ask you to devote yourself to discipline. The attainment of wisdom
is more difficult than discipline. Contemplation is more difficult
than the attainment of wisdom, and the abandonment of fruits goes
even beyond contemplation, but, if one reaches this stage, there is
the supreme happiness of peace. This is the proper path for the
attainment of Brahman. After peace, there remains in the heart
no intolerance with regard to any living being. Just as the Soul
does not know ‘ mine ’ and ‘ thine just as the earth does not wel-
come the good and shun the evil ones, the abode of the Soul is
equally in princes and in paupers. A river quenches the thirst of
cows as well as tigers. My devotees entertain the same affection
in their mind towards all living beings, the same compassion and
the same friendliness. They never allow the idea that ‘ this is
myself ’ and ‘ this is mine ’ to enter their mind. They are not
gripped by the feeling either of happiness, or of misery. Their
forgiveness is as extensive as the face of the earth. Contentment
dwells permanently in their heart. Like the ocean, which is full
in the rainy season as well as in other seasons, they are always
cheerful and joyous. They control their heart, and it is the strength
of their firmness, which imparts firmness to truth itself. In their
heart, self (Jiva) and Self (Shiva) sit side by side in complete unity.
With the strength of Yoga, their intelligence and mind are directed
towards Me in unlimited affection. With this internal as well as
external Yoga, their love and partiality for Me are unbounded. Such
are the real devotees, the great and free Yogis. My appraisement
of them is such. They are the lovers and I am the beloved. Even
this comparison is inconclusive, as they are still more dear to Me.
But, in matters of affection, the feeling is more important than
speech. The highest love is beyond all expression.

I will now describe to you the characteristics of those devotees,
whom I place on to the seat of My heart. The animals, dwelling
in the ocean, are not afraid when there is a full tide. Nor does the
ocean entertain any hostile feelings towards them. My devotees are
not pained at the unbridled pride of the world, and their presence
excites fear in no one. Just as the body does not spurn the limbs,
so their attitude towards all is the same, knowing that all living
beings are one. They conceive the world in the form of Self, and
after this, they rise beyond the law of attraction and repulsion.

181

There is nothing, which can give them joy or sorrow. All dual
feelings are gone. They free themselves from the twins of happiness
and misery, fear and anger. All their being is directed towards Me,
and, therefore, I have affection for them. At the end of their life,
immersed in the joy of Self, they attain Brahman. There is no
room for desire in their heart, and all their life they live in the
contentment of Self. Benares, the great place of pilgrimage, gives
salvation only, if one were to reach there and die there. The
Himalaya is great, but it offers no protection to living beings on
account of its intense cold. The purity of these good devotees,
however, has no shortcoming (of this kind). The water of the
Ganges destroys sin, but one can also be drowned in it. The river
of devotion is, however, very deep, and yet, whoever reaches its
shore, need have no fear of death, and is assured of salvation. The
power of the Ganges to destroy sin arises from its association with
the great sages. It is the purity of the sages, which gives sacredness
to the place of the pilgrimage. It is their purity, which destroys
the dirt of the mind in all the ten directions. My devotees are pure
inside and outside, spotless like the sun. They know and reach
Brahman, as a water diviner knows, where water is to be found.
Like the sky, which is extensive, and yet indifferent, their mind
embraces all, and is yet untouched by any. Like a bird escaping
the hands of the hunter, the devotee has escaped the troubles of
the world by perfecting himself in disinterestedness. Constant
happiness is his lot. A dead body does not feel ashamed, if it is
exposed. Similarly the devotee spurns no one. In doing anything,
he has no pride, like fire automatically going out when no more fuel
is put on it. He attains peace, which is the pre-requisite of salva-
tion. He crosses the other shore of duality, secure in the feeling
of ‘ I am Brahman ’ ( Aham Brahmasmi) . Such a devotee calls
himself a servant in order to enjoy the happiness of devotion, but
even this feeling of separateness does not survive. Everything
outside himself he regards as the Lord, and then devotes himself
to them, as a servant would. He is the great model for everybody.
I am constantly in search of such a devotee. I am always thinking
of him. I do not feel happy, till I meet him. I actually incarnate
as a human being on account of him. There is nothing which I
do not do for him. The object of enjoyment and the process of
enjoyment, in his case, is Brahman Himself. He conceals himself
in the form of this universe. He is immersed in the feeling of
unity. Therefore, there is no hatred in his heart. He does not
worry about whatever he loses, knowing fully that, whatever belongs
to him, can never be lost. He desires nothing, because he knows
that the most desirable thing of all, viz., Brahman, rests in his heart.

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Just as the sun does not know the distinction between day and night,
he does not know the distinction between good and bad. He is the
embodiment of pure wisdom. He is assiduous in devotion. His
mind is directed towards Me at all times. He is the one, that gives
Me the greatest pleasure. There is no room for enmity in his heart.
He regards his friends and enemies with the same feeling. The
lamp gives its light equally to those, who belong to the family, and
to those, who do not. A tree gives the same shade to the man,
who planted it, and to the man, who is about to pull it down by
the stroke of the axe. The sweetness of sugar-cane is not reserved
for the party, who has planted it. It is also available to the party,
that cuts it down and squeezes the juice. My devotee regards
friends and foes alike in this manner. Honour and insult are the
same to him. The sky does not change in winter, summer or rainy
season. Similarly, his mind reacts in the same manner towards
pleasant and unpleasant things. Whether the wind blows from the
north, or the south, the mountain Meru stands indifferent. In
happiness and in trouble. My devotee keeps his mind stable. The
rays of the moon please every one, whether they are rich or poor.
My devotee acts towards all living beings in the same manner. Like
water appeasing equally the thinst of all people, My devotee presents
the same attitude towards all the three worlds. Breaking up empty
relationships internally and externally, abandoning the desire for
enjoyment. My devotee dwells alone, and his mind is stable. When
he is abused, he is not annoyed. When he is praised, he is calm.

His mind is like the sky, untouched, and yet all-embracing.
Abuse and praise are regarded by him as the same thing, and he is
indifferent, whether he is in a crowd or in a jungle. For him,
neither the true nor the untrue exists. He is silent, even if he
speaks, because, he is enjoying the state of Brahman. Gain does
not bring joy to him. Nor does loss make him angry. Just as the
wind does not dwell in a single place, but constantly moves, so My
devotee has no fixed abode. He regards the universe as his dwelling
place, and everything, movable and immovable, as Self. Even in
this feeling, he is devoted to Me. I give him the supreme seat.
Where is the wonder, if, before such a man, people bow down ?
Even the place, where he has set his feet, becomes the object of
universal worship. Only Lord Shankara knows how to pay respect
to such faith. Such devotees hold salvation, which is the fourth
achievement, in the hollow of their hand, and offer a noble model
for the rest of the world. Holding the highest place, they still want
to reach the lowest level, like water. I love and respect these sages.
I keep the mark of their feet on My chest. Language itself derives

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distinction in singing their praises, to hear which would be an
ornament for the ear. The sight of them is the highest fruition of
eye-sight. My love for them knows no bounds.

I have now described to you the path of devotion (Bhakthi
Yoga), which is the highest Yoga. The life of the devotees is
successful, like the seed growing up in a good soil, and the condition
of the mind of a man will shape accordingly, if, after hearing this
wonderful story of devotion with faith in his heart and with a firm
mind, he pursues the methods described. The real devotees are those,
who regard Me as the final goal of all attainments, and who give
their affection to Me. I am at all times anxious for them. They
are the purest. They are the most sacred. They love nothing so
much, as stories of other devotees. I think of them at aU times.
I am active for them. They constitute My wealth. I am not happy
till I meet them. I love even those, who speak about them.

CHAPTER THIRTEEN.

Shri Krishna says to Arjuna: This body is called the field
(Kshetra). Whoever knows this thoroughly, is called the husband-
man (Kshetradna) , The true husbandman is, however. Myself, Who
protects all these fields. True wisdom (Dnyana) is that, by which
full knowledge can be secured of the field of the husbandman.

I will now tell you why the body is called the field, where it is
produced, and what transformations it goes through, whether it is
small or, whether it is cultivated, or, whether it grows wild, and to
whom it belongs. The scriptures have attempted this description,
and logicians have constantly had disputes about this. Sciences
exhaust themselves in working out its qualities. Full knowledge
of this has not yet been secured by anybody. There are theories
and controversies. The terms, in which this can be spoken, have
not yet been fixed. No one knows, what this body is, but, every
one is anxious to know about it. Such is the strong sense of posses-
sion with regard to the body, that there are disputes over it in every
family. When the Vedas raise their voice to put down agnosticism,
the non-believers start on a different issue. These non-believers
raise arguments about the body, only to find them futile. The seekers
of Yoga realise that death would put an end to this body, and try
to circumvent it by their efforts. Those, who are afraid of death,
resort to solitude, and subject themselves to a large number of dis-
ciplinary rules. It was due to false notions about his body, which
compelled Lord Shankara to come down from heaven to teike his

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abode in the crematorium. He made the ten points of the compass
as his garments, and burnt into cinders Cupid, the tempter. Pro-
longed attempts to ascertain the exact nature of the body (Kshetra),
have not secured the object. There is a school of thought, which
says that the body belongs to self (Jiva), and breath (Prana) is only
its agent; that the four different breaths work conjointly under the
common supervision of the mind. The limbs and the senses constitute
the bullocks, and they work night and day in the field. If the self
(Jiva) misses the right season to do the proper duties, sows the seeds
of sin and manures evil, he reaps the crop of sin and suffers the
sorrows of rebirth. He reaps bliss from good seeds sown at the
proper season. There is another school of thought, which says the
field does not belong to self. Self (Jiva) is merely a traveller on
the path, and life (Prana) is one of the rightful owners, who keep
watch. The body (Kshetra) is really the province of Prakriti
(Maya), which is without beginning. This body carries on cultiva-
tion as of a homestead. The three principal qualities required for
cultivation, are born of Prakriti. The Rajas (activity) sows, the
Satwa (truth) maintains, and the (Tamas) darkness does the reaping,
Mahattatwa (over-soul) constitutes the threshing wheel, the thresh-
ing being done by the bullock in the form of time (Kala). Like
grains falling in the centre, the Unmanifest remains in the midst.
To this school, the agnostic replies that, all this is false and modern,
but, he does not know that before Brahman (Paratatwa), Prakriti
is of no account. The original intention (Sankalpa) lay on the
mattress of nihility (Sunya) on the bed of absorption in Brahman
(Sulinata). It awoke, and, having the power, it attained the end
according to its wishes. The plantation of the formless primeval
principal, which is as extensive as the three worlds, came into being
by its exertion. Then this original intention collected the different
principles and different proportions of the Mahabhuta (the primary
element), and secured the creation of the different orders of the
worlds of beings. The five main elements were constituted. Land,
which was barren, became fertile. In the fields, various functions,
such as sowing, etc., were introduced. On the two sides of the
human body, were set up boundaries in the form of good and bad
actions. All along the path, where this purpose moved unseen, a
high road was made for birth and death. In the sky of life, the
branches of this purpose (Sankalpa) spread widely, and all activities
find their root in it. Still another school has disputed this line of
explanation, by arguing that, if the abode of Sankalpa were in the
domain of Paratatwa, why should not creation resulting therefrom

1S5

be acknowledged. They ask, who filled the sky with clouds, and
who holds the multitude of stars in the firmament, who holds the
canopy in the form of the sky, and from whom does the wind madly
circulating, derive its impetus; who has sown the hair on the body,
filled the ocean, or created the showers of rain. They say that this
body (Kshetra) exists naturally; it is the domain of no one, and it
yields to those, that cultivate it, and gives nothing to those, who
do not. Yet, another set of men are dissatisfied with this explanation,
and ask angrily, if these arguments were correct, why should the
body be subject to death. In their opinion, death is supreme, and
individuals can do nothing. Death overtakes everything. Beings are
helpless in the vortex of birth and death. The flow of death has
extended, taking the whole world in its grip. Death (Kala) is the
dominant factor.

In this way, O Arjuna, there have been different theories with
regard to the body (Kshetra) . Many sages have talked about it since
ancient times, and advanced various logical reasons. In the Vedas
there are many couplets explaining this, yet the controversy goes
on. The Brihatsamsutra is full of wisdom, but it does not tell much
about the Kshetra. . The knowledge has eluded them all. I shall
impart it to you.

In the first instance, there are five elements. There is con-
sciousness of self (Ahankara), intelligence (Buddhi), and illusion
(Maya) . There are also the ten centres, five of thought and emotion,
and five of action. There are thirty-six qualities in all. In addition
to the ten senses, there is the mind, which constitutes the eleventh.
There are further pleasure and pain, hatred, association, and desire.
There is vitality (Chetana) and endurance (Dhriti). The five
elements are earth, water, light, wind and sky. Consciousness of
life is concealed in illusion, as dreams are concealed in waking life.
The moon is invisible on the new moon day. Youth is only latent
in a small child, and scent is concealed in the bud of flower. Fire
exists unseen in a piece of wood. Similarly the five elements shape
the human body, and what makes it move about, is consciousness of
self (Ahankara). So illusive is this consciousness, that it clutches
at the throat of the wise, and trails them through many perils.

The characteristic of intelligence (Buddhi) is that, it enables the
over-running of all enjoyments, when passion is inflamed by the
senses, and then, when such enjoyment results in happiness and
misery, it gives an indication as to which of these two is worse. By

means of intelligence, a man gets to know the qualities of different
objects of enjoyment. He gets discrimination between happiness
and misery, sin and merit, pure and impure action, the worthy and
the unworthy, the material and the immaterial. Intelligence is thus
the root of the power of wisdom (Dnyana) . It is by means of intelli-
gence that Satwa (truth) can grow. Intelligence dwells on the
confluence of self (Jiva) and Self (Atma).

I will now tell you about Maya (illusion). What the Sankhyas
regard as the original principle (Prakriti), is nothing but Maya. It
is unseen. I have described to you the two-fold Prakriti, the second
of which is called Jivabhuta. Stars disappear from the sky at the
close of the night. Activities cease at the close of the day. Desires
abate with the passing of the body. Trees are contained in the seed,
and cloth in the thread. So, the five elements and all living beings,
abandoning their visible existence and resorting to the immaterial,
rest in the unseen (Avyakta) called Maya.

I will now describe to you the senses. They are those pertaining
to sight, hearing, touch, taste, and smell. These are the five senses
of knowledge. By means of these, one is enabled to determine,
what is essential and what is not, what is attractive and what is not
attractive. Similarly, speech, hands and feet, the lower limbs, and
the reproductive organs, are the five senses of action. The power
of action, which resides at the gates of these senses of action is the
companion of the life force.

The characteristic of the mind (Manas) is that, it dwells always
on the throne of activity (Rajas) at the conjunction of the senses
and the intelligence. The mind can be likened to the swift move-
ment of the wind, or the (unreal) blue colour of the sky, or the
mirage. The five elements constitute the body, and out of them, the
wind acting in ten-fold manner, constitutes the breath (Prana).
These ten-fold Pranas reside according to their nature in their res-
pective places, but they are never steady, and, therefore, they give
rise to activity (Rajas). Their strength is increased in the region
beyond intelligence (Buddhi) on the one side, and egoism (Ahankara)
on the other. This restlessness is called the mind (Manas), but it is
imaginary. It is this, which gives to Self (Brahman) the condition
of self (Jiva). The mind, which, thus, is at the root of all activities,
gives strength to desires. It rivals egoism, stimulates aspirations,
empowers hope, and is assisted by fear. From this, comes the ex-
perience of dual qualities. The mind harbours ignorance
(Adnyana), leading to the enjoyment of the senses. It is the mind,

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which destroys, by means of doubt, the original purpose (Sankalpa),
by which the world is created. It is the mind, which builds castles
in the air. It is the store-house of error. With all the restlessness
like wind, it chokes the outlets of intelligence (Buddhi).

I shall now tell you the characteristics of the different senses.
The sense of touch, speech, sight, taste, and smell, constitute the
five-fold group of mental senses. These lead automatically to know-
ledge, in the same way as green grass tempts cattle.

Let me now describe to you desire (Ichcha). The remembrance
of enjoyments, which have passed, and the hearing of accoimts of
what has gone before, are the root of desires. When objects of
enjoyment are available to the sense, further hope increases the
desires. Desires run along the path of inclination, and when they
are aroused, make the mind wander indiscriminately, directing the
senses, where they should not go. By association with desires,
Buddhi (intelligence) weakens. The foundation of desires is the
love of pleasures. When the senses do not acquire their objects,
the attitude, which is created in the mind from unfulfilled desire,
is called ‘hatred.’ Next comes ‘happiness,’ which is that, by which
alone the self (Jiva) forgets everything else. That, which, in mind,
speech, and body, is steady, and which destroys the worries of the
body and all its incidents; by the acquisition of which, breathing
(Prana) becomes slow, and true thought (Satva) increases; that,
which puts to sleep all passions of the senses in the solitude of
the heart; that, in which the self (Jiva) has been secured the joy
of meeting with Self (Atman), is called happiness. The contrary
of this is ‘unhappiness.’ Happiness is not the accompaniment of
desire. Otherwise, desire being constant, there should be no need
of search for happiness. Happiness goes with the abandonment of
imagination (Kalpana), and unhappiness goes with attachment
(Sangha).

‘Soul’ (Chetana) is that supreme power of Brahman, imtouched
by anything and witnessing everything, which resides in the body.
From the top to toe, this is always awake, and this is unchanged in
the least during the extremes of the threefold condition. It is this
soul, which maintains in their freshness the mind (Manas), intelli-
gence (Buddhi), and all other constituents, in the same manner as
perpetual spring keeps in all its beauty the forest. This soul dwells
equally in inert as well as active limbs of the body. It is the sway
of the soul over the body, which gives life to everything, which
would be otherwise dead matter, in the same manner as the king,

1B8

who may not recognise his individual warriors, but at whose com-
mand everybody tries to kill the enemy, or, as tides come in the
ocean at the sight of the full moon, or, as a piece of iron would
galvanise itself into activity, when touched with a magnet, or the
light of the sun enabling the world to function, or, as a tortoise
nourishes the young ones without feeding at the breast, but merely
by looking at them. This is life. This is soul.

I will now tell you the different characteristics of ‘firmness’
(Dhriti). The five elements usually act at variance with one
another. Water will displace and destroy the earth. Water will
put out fire. Wind will affect fire, and the sky or ether will eat up
the wind. The ether dwells by itself. These five elements in this
manner, ordinarily antagonistic, secure unity and common action
inside the body. They shun their antagonism and help each
other to carry out the common functions. What enables these
different elements to hold together, is undoubtedly firmness.

The thirty-six items, which I have mentioned, in company with
the self (Jiva) constitute ‘collective life’ (Sanghata). Together they
make up, what is known as the body (Kshetra). That is called a
chariot, which has got wheels and poles and everything else. That
is called a body, which has got head, arms and all the other limbs.
That is called an army, which has the infantry, cavalry, elephants
and all the other units. That is called a sentence, which has got a
collection of correlated letters in it. Collectively, the clouds are called
the sky. All the visible living beings are called the world (Jagat).
Oil, wick, and fire coming together in certain positions, get the name
of a lamp. In this manner, these thirty-six items together constitute
the body (Kshetra). In this field, according to the tendency of self,
whether sinful or virtuous, the crops grow. It is for this reason that
the body has secured comparison with a field. This is as good a
name as any other. Really everything, which exists and disappears
on this side of the Oversoul (Brahman), everything movable and
immovable, is of the genus (Kshetra). The different species such
as Devas, human beings, serpents, etc., reflect the connection with
the three qualities (Guna) and the different kinds of action
(Karma). There I shall mention later on.

I will now tell you the characteristic of wisdom (Dnyana). The
knowledge of Self is that, for which the Yogis cross beyond the
cavity of Brahman, ignoring the temptations of heaven. Prosperity
does not tempt them, and attainmient does not stand in their way.
The severity of asceticism does not hold them back. They cross the

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fortress of austerity. They go beyond the merit of millions of
sacrifices. They uproot the creepers of Karma. Some of them take
unto the path of devotion (Bhakti). Some move about with bare
body. Some take to the path of the intermediate condition. In
the hope of getting this wisdom, the great sages, with a single
purpose, have lived practically on each leaf of the tree of the Vedas.
To their preceptor, they yield everything in the absolute con-
fidence, that service of the preceptor will save them the journey
of many births. When wisdom enters, error is destroyed, and the
self and Self begin to live together. The doors of the senses are
closed up. The feet of Karma are broken and mental melancholy
is removed. Duality dwindles down to famine rations. Equanimity
is plentiful through the prowess of the knowledge of Self. Pride
runs away. Illusion is destroyed. No other feeling remains except
consciousness of Self. The coils of worldly existence are broken up.
All mistaken performance is purified, and one embraces the all-
pervading Brahman. At the acquisition of this wisdom, life
(Prana), which activates the ordinary functions of the world, itself
becomes lame. The light of this wisdom (Dnyana) clears all stains
on the intelligence, and the self freely rocks in the cradle of joy.
Such wisdom is the abode of purity, which secures crystalline
brightness to the mind (Manas), that has been clouded by objects
of senses. The feeling that “I am self,” which is produced in the
Soul, the slow consumption, which has set in, are removed altogether
in the presence of this wisdom.

The full description of this wisdom (Dnyana) is not possible.
But I will tell you a few things, though there is nothing tangible,
which you can see with your eyes. All the same, when wisdom
sprouts in the body, it also affects all actions, which are performed
by means of the senses. The flower in the trees indicates the advent
of spring. So certain kinds of action are symptomatic of the growth
of knowledge (wisdom). Just as the root in the ground comes up,
when it has been watered, and then the tree grows, from which there
are many branches, and then there are flowers and fruits, fertility
of the ground is indicated by the nature of the sprouts. The pros-
perity of men is seen from the way, in which they act. Courtesy
and hospitality is the visible proof of love, and just as the mind gets
peace at meeting a sage, just as a hidden piece of camphor is detected
by the smell, the light of the lamp is not impeded by the glass cover
put on it, so the growth of Dnyana (wisdom) inside gives more
than one outside indication. The attainment of any enjoyment (of

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the senses) is unpalatable to him, in whom wisdom (Dnyana) has
sprouted. Reputation of any kind is a burden. When any one
describes his merits, or establishes that he is worthy of respect, or
otherwise praises his worth, he is frightened like deer, who meets a
tiger, like a swimmer being caught in the whirlpool in the middle
of the river. His mind is distressed by the esteem of people and he
does not allow greatness of any kind to come near him. He is un-
willing to use his eyes to see deference being given to himself, or to use
his ears to hear his fame. He does not even want to be identified
by people. For this reason, he is not fond of hospitality, will not
accept any respect, and even ordinary greetings embarrass him. In
spite of deep wisdom in himself, equal to that possessed by the god
of learning, he is afraid, lest people should give him a distinction,
and behaves, therefore, like a fool. He never shows his cleverness.
He conceals his prowess and deliberately behaves in a stupid manner.
If people talk about him, he is unhappy. For this reason, he is not
fond of accomplishments of science. He is anxious for peace. In his
heart, he would like that the world should ill-treat him, that all
relations should desert him. Though thoroughly occupied with his
own higher performance inside, he appears outwardly most inactive.
He behaves in this manner, because he would like people to won-
der, whether he is even alive or not. He looks in a manner, which
would raise doubts as to whether he is walking at all, or whether
it is the wind, that moves him. He is anxious for his (worldly) exist-
ence to end. He wants even his name to be forgotten. He wants
no living being to fear him. This is his constant prayer, and for this
purpose he seeks isolation. He is overjoyed in reaching a place,
where there is nobody. His friendship is with the wind, his dis-
course is with the sky, and trees are like the dear companions of
his life. He, who shuns fame and distinction in this manner, might
be assumed to have attained wisdom (Dnyana).

I will now indicate to you, what is meant by humility
( Adambhitwa) . Just as a miser will never spontaneously, even if
he is threatened with death, show his hoard, so even in a deadly
peril, he would never disclose any good act done by him. Like a
vicious cow holding back the fiow of milk, or a courtesan hiding her
advancing age, or a rich traveller concealing his wealth, when mov-
ing through a wild country, like the daughter of a good family ever
watchful to cover her limbs, like the farmer after sowing the seed
covering it up with earth, he conceals any charitable or good acts
done by him. He does not doll himself up. Nor does he show

191

himself off, and he would not speak to any one about his charities,
or the performance of his duties. He would not remind a man of
any previous obligation. Nor would he entertain pride at his own
learning. He would never sell his wisdom for the sake of fame.
For his own personal needs, he acts like a miser, but, for giving to
others, or for sacrifices in the course of his own duties, he would
spend away a fortune. He lives meanly and even starves his body,
but he outrivals all in the matter of charity. He takes the perform-
ance of his duties seriously, and he does not miss a chance to oblige
others. He is always ready and alert in discourse on the wisdom
of Self. In other respects, he appears stupid. Though the plantain
tree appears light and hollow, yet it gives many and satisfying fruits.
The cloud may appear small, as if the wind would carry it away,
but it is extraordinary that it gives continuous and big rain. So
while appearing poor and shabby outside, the sight of the man, who
has acquired wisdom of Self and who is full of merit, fills his heart
with joy. Where these characteristics are seen in their entirety, it
is legitimate to infer that wisdom of the Self as dawned.

I will now tell you the characteristic of non-violence (Ahimsa).
This has been described in many religious systems. But some of
them have fallen in error. The ritualists think of this non-violence
as one would think of protecting a tree by cutting off its branches
and making them into a hedge round it, or by cutting off the hands
and eating them in order to appease hunger, or pulling down a temple
in order to build a pandal. They ordain the killing of animals for
sacrifices. The absence of rain would distress living beings. There-
fore, in order to bring down rain, saicrifices must be performed, and
in these sacrifices animals must be killed! They expect to reap non-
violence by sowing violence, but with this mentality, non-violence
is as far away as it can be. Similarly in the practice of medicine,
some want the roots to be dug out, and others want plants to be
pulled out by their root. Still others want the bark of trees and
direct holes to be made against those, that are without any feeling
of enmity towards any one. There is a class, who, in order to
acquire medicinal material, put to risk the life of men. In this way,
in order to save some living beings from trouble, others are to be
destroyed. It is very much like pulling down family houses in
order to build temples and establishing charitable institutions after
defrauding creditors. It is like covering the head with cloth, while
exposing the whole body, and like erecting a portico from material
secured by pulling down a dwelling place. The heat of the fire is

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produced by burning the rug. It is as useless as washing an elephant.
It is like erecting a stable out of money secured by selling the
bullocks. It is like exchanging the parrot for the cage. It is diffi-
cult to see, whether one can consider their attitude as serious or as
a joke, as a matter for ridicule, or for pity. Some people filter their
water by means of a cloth, but after filling the water for themselves,
they are indifferent to the life of the little animals on the cloth. There
is a faith, which, through fear of violence, prevents the cooking of
grain, but, as life is endangered thereby, the search for non-violence
results in killing. I have introduced these comparisons, because they
are necessary for a correct understanding of true non-violence. True
non-violence is seen from actions, as true gold is seen from the
touchsjtone. When the mind (Manas) attains wisdom (Dnyana),
true non-violence is produced. The duck (Batak) jumps into the
water swiftly and yet softly with all his attention on the worm,
whom he wants to eat, without destroying the waves or breaking
their sequence, or giving any trouble to the water. Just as the bee
rests on the flower softly, lest the flower should be hurt, so the
man of wisdom (Dnyana) is full of compassion and puts his feet
on the ground carefully, lest he should hurt any from the smallest
to the highest living beings. He walks on the path of compassion.
He Alls the ten directions with love. The lives of other living beings
are dearer to him than his own. If you find any one moving in
this manner, be sure that he knows true non-violence. When the
cat carries its little one between its teeth, you know that the teeth
do not hurt the little ones. In the eyes of the mother, who is
waiting for her little one, intense love is visible. So the man of
wisdom puts his feet on the ground gently. If he sees any animals
in front of him, he stops and gently turns to the other side. He
walks gently, as if the sound made by his feet were to disturb the
supreme Spirit and the great peace. He avoids stepping on anything
living. He hesitates even to walk on green grass. He will no more
destroy the life of any one, than the ant will cross the Meru moun-
tain, or a little insect would swim across the ocean. Such attitude
builds up in him a feeling of deep compassion, which then pervades
his speech; his very breathing is delicate; his face is the abode of
kindliness. As for his speech, compassion comes first, and words
are evolved afterwards therefrom. As a rule, he refrains from
speech, except where necessary and in such cases, he first considers
whether it would hurt any one. He is always afraid, lest what
he says, should not put the seed of doubt in another party’s mind.

or, divert him from his purpose, or disturb his plan, or cause fear in
him. He prefers silence, lest he should disturb any one, but, if he
ever speaks^ his speech is full of affection, as that of a mother speak-
ing to her child. His speech appears like the flow of heavenly
music. It is as harmonious as the sound of the Ganges, and is aS
beautiful as the advanced age of a virtuous married lady. Soft, gentle
and brief, he emits words as sweet as nectar. His vocabulary does
not know words, which cause annoyance, spread contempt, or make
men miserable and hurt them; words, which imply unpleasant
restraint on other men, vehemance, deceitfulness, hope, doubt or
hypocrisy, are unknown to him. His look towards human beings is
steady and his eye-brows are unwrinkled. While looking at any-
thing, he is conscious that he is looking at Brahman, and his look
is full of reverence. His look is full of tenderness and brings peace
to the mind. He looks at all living beings, with the same attitude
as the mother tortoise does towards her little ones, in order to give
everything and not in order to take anything. Similarly his hands
are also the fount of generosity. His ambition consists of the single
purpose of the attainment of Brahman. His hands have therefore
nothing to do. His hands have taken to non-activity with the same
finality, as a party born blind despairing of the sight of things, as
fire going out without being fed by wood, or as the duty of silence
is accepted by the mute. He does not move his hands, lest he
should heat the wind, and lest his nails should hurt the sky. Under
these conditions, if any animals or birds come near him, why should
they entertain fear of him? In order to bring about this condition,
he avoids carrying even a stick in his hand. It is, not, therefore,
necessary to discuss his attitude towards lethal weapons. He is
careful even in playing with the lotus, or tossing about a garland,
lest the flowers should fade. Even when passing his hand over the
body, he thinks of the hair, lest they should be disturbed. He allows
his nail also to grow, as he does not want to cut it. His hands are
thus inactive, but the only purpose, for which they are used, is for
joining them in salutation. He uses them to give assurance to other
people or for assisting the fallen, or soothing the suffering. His
touch is full of compassion in reducing the affliction of others. His
touch gives the satisfactton to all animals, greater than a sick man
derives from the scent laden winds of the Malayan mountains. Though
they are inactive and cooler than sandal, yet they are not fruitless,
any more than the sandal tree, which has no fruit. In short, the
behaviour of the hands is in accordance with the general moral
characteristics of a sage.

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Let me now tell you of the mentality of him, who has acquired
‘wisdom’ (Dnyana). The description of his mind (Manas) is not
different from the description, which has been hitherto given. When
the branches are distinctly spoken of, is not the tree already discussed?
If water has been dealt with, ocean is already included. If light is
discussed, the sun, the source of all light, must be taken to be included.
The body is not different from the limbs. The seed, which has been
put into the soil, grows up as tree. Whatever the senses, therefore,
do is the result of the activities of the mind. If non-violence has not
dawned in the heart, how will the senses remain non-violent? Every
tendency has its birth in the mind and then it expresses itself through
the mouth, eyes, hands, etc. What is not in the mind, can never be
spoken of by the tongue, just as without the seed, no plant will grow.
If the mind were destroyed, the senses would cease to function like
dolls in a puppet show without the director. If water dries up at the
source, it cannot flow forth as a river. When life departs from the
body, the body ceases to function. The mind is, therefore, at the
root of all the desires of the senses, and the senses can only complete
the process which has started in the mind. The feeling, which dom-
inates the mind, expresses itself outside, just as the sweet flavour of a
ripe fruit spreads itself everywhere. When non-violence alone seems
to be the most desirable thing to the senses, they will behave accord-
ingly. When there is the tide in the ocean, the gulf also receives the
tide. When the mind conceives of non-violence, the senses become
non-violent. When a child is being taught the alphabet, the teacher,
holding the hand of the child, writes beautiful letters. So the mind
imparts to the hands and feet its compassion, and the hands and feet
therefore behave accordingly. What is called the nature of the senses,
is nothing but the nature of the mind. Therefore always recognize
without a doubt as the man, who has acquired wisdom (Dnyana),
him, who has by his body, speech and mind given up violence and
in whose actions you And the corresponding non-violence. Such a
condition of mind is itself wisdom (Dnyana). Such a man listens
to nothing but non-violence. He writes about non-violence. If one
wanted to search for non-violence, he should see such a man. I
should have spoken of non-violence briefly, but it was the case of a
cow coming on a green patch forgetting to move forward, or of a
bird going to the sky on the wind. When one is talking on a favour-
ite subject, it is difficult to speak in measured terms. There is how-
ever an additional reason, viz. that though it is a small word, doctrinal
misconceptions about it have been many.

I will now tell you of that, which is the eye of the highest know-
ledge, which is the true symptom of it, viz. ‘forgiveness.’ Where

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unassuming forgiveness exists, there exists wisdom. As in a lake
full of water lotuses grow, or as prosperity grows in the homes of the
fortunate, so does forgiveness grow ever more in the man of wisdom.
He puts up with everything, that happens with the same enthusiasm,
as a man shows in wearing new garments made to his special liking.
Even if his heart was in the collective grip of the threefold fire, there
would not be a trace of fear there. He is quite content, when some-
thing pleasant occurs, but he is also undisturbed, when something goes
wrong. Insult and injury he puts up with calmly. He bears happi-
ness and trouble and his mind is equable before praise or scandal.
Neither heat nor cold annoy him, and no circumstance would create
fear in his mind. Just as the mountain Meru does not feel the weight
of its own crest, or the earth feel it as a burden to carry living beings,
so the dual condition of happiness and trouble does not touch him.
He accepts them with the same readiness as the ocean accepts differ-
ent rivers bringing in lots of water. There is nothing, that he does
not cheerfully suffer and even the memory of his suffering, he does
not carry in his mind. He accepts whatever occurs to the body
and entertains no pride therefor. Wisdom (Dnyana) itself acquires
greatness through the man, in whom resides forgiveness unaccom-
panied by pride.

‘Straightforwardness’ is like the attitude of the soul (Prana) to-
wards everything, no matter what happens. The sun does not give
its light after scrutinising the faces of people, who are sitting. The
sky covers the whole universe without distinction. Similarly the
mentality of the man of wisdom does not vary with different people
and his behaviour is uniform. He regards the world as one regards
one’s friends. He does not know the use of the words “mine” and
“thine.” Complete harmony with everyone, humility like water, and
absence of all doubt in the mind characterise him. His temperament
runs as smoothly as the movement of the wind. He entertains neither
doubt nor desire. He does not hesitate to speak his mind openly
to the people, as a child does not hesitate to go freely before its
mother. When the lotus bud opens out, its scent cannot be conncealed.
The mind of the man of wisdom is like that. His mind is even
in advance of his senses, just as the rays of a jewel lying on the
ground reach the eyes first. There is never any doubt in his heart,
as to whether he should approve or should not approve a particular
thing. Every experience is treated by him as alike. There is no
blemish in his look. There is no doubt in his speech. There is no
duplicity in his relationship. All the ten senses act spontaneously
in purity and without double-dealing. His mind is always crystal

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pure. The feelings of his heart flow unbroken like nectar. In him
reside all these qualities. In him is straightforwardness. In him
dwells wisdom.

I will now tell you the characteristics of ‘ devotion to the precep-
tor’ (Guru-Bhakti). It is at the root of all good fortune, because
it enables a man overladen with troubles to attain Brahman. As the
Ganges carries all its water into the ocean, as the Vedas seek to dis-
course on the attainment of Brahman, or as a devoted wife dedicates
to her husband her body and soul, so it is, that the man of wisdom
gives to his preceptor, everything that belongs to him. He makes his
body the abode of devotion to the Guru. His mind always turns to
the place, where the house of the Guru is located in the same manner
as a woman thinks of her lover, who is away. He goes and bows
even to the wind, which blows from that direction. He tries to speak
of everything, which is located in that direction. He establishes his
very life in the house of the Guru. It is only by the command of the
Guru, that he continues to keep his body in his native place. Just as
the calf, when tied by the halter, continues to think of the mother
cow, so his soul is a willing slave at the door-steps of the dwelling
place of the Guru. He is constantly asking himself, when he would
be freed from the restriction and when he would meet the preceptor.
Each second appears to him like an age. If any one comes from the
town of the Guru or is sent by the Guru to him, it is like the sprink-
ling of water on a plant, which is withering, or like a fish being placed
in the ocean from a little pool of water, which is drying up. It is
like the gift of a treasure-trove to a pauper or sight to a blind man, or
of the kingdom of Indra to a beggar. The mention of the name of
the Guru in his own house exalts him, and in his joy he embraces
everything around him. If you see such devotion towards the Guru
and his house in any one, know that wisdom (Dnyana) has dawned
in him. With overflowing affection, he visualises in his mind the
form of the Guru. He establishes this form on the seat of his purified
heart and all his self constitutes the means of worship for this deity.
As a man at sunrise folds his hands and offers obeisance to the sun,
so does the man of wisdom with his mental awakening offer reverence
to his Guru by means of his intelligence (Buddhi) . As in a sacrifice,
incense is burnt three times a day and by means of the light (Arati)
worship is offered, so with purity in his heart, he burns in the sacri-
ficial fire all animal feelings and worships the preceptor with the lamp
of wisdom (Dnyana). He offers refreshment to the Guru in the
form of harmony of feeling. He makes himself the officiating priest
in the temple of the Guru. His intelligence is constantly impressed

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by more than one pleasant memory of the pure discourse of the Guru.
He experiences ideal happiness on every occasion, when his heart is
overcome by affection of the Guru. The man of wisdom conceives
his preceptor in different forms according to his mood. He thinks of
him as the Lord Vishnu and conceives of himself as the Sesha, as
Lakshmi and as Brahmadeva. He idolises the Guru as the mother
and himself as the little child feeding at the breast. The Guru is the
cow and himself the calf under the influence of Chaitanya (Para
Brahma). He thinks of himself as the fish in the waters of the
favour of the Guru, or as the young one without eyes or wings look-
ing up to the mother bird for protection. He regards the Guru as
the life-boat in the stormy waters of the world. The extent of his
devotion to the Guru is unfathomable. From within, this is his at-
titude towards his preceptor. The outward attitude of the man of
wisdom towards his preceptor is as under. He makes up his mind
to serve the preceptor with the best of his ability and when the
preceptor is pleased by such devotion, he would say: “O Guru, let
me in my single person constitute your entire retinue. Everything
that you use should have my form.” He would think, when the
preceptor is thus pleased ‘T shall constitute the retinue and I shall
also constitute every article, which is served to the preceptor. The
Guru is the common mother of all, but I will be his only son. I
shall not allow his affection to disperse, but shall get it to concen-
trate in me. The favours of the Guru will be caged in my body,
from the four corners of which, they will not be able to go out,
just as wind is confined in the four directions. I shall constitute
ornaments of my various qualities in order to decorate the person
of the Guru. With these ideas I shall serve the shrine of Sri Guru.
I shall be the threshold, which he will cross when coming and going.
I shall also become the doors and I shall be the hall-porter. I shall
be the footwear and I shall myself put these on the feet of the Guru.
I shall be the umbrella and I shall hold it over the head of the Guru.
I shall light the path of the Guru. I shall ward off insects and I shall
also lend out my hand to him in difficult places. I shall be the man of
all work and minister to every one of his wants. I shall carry the
various articles for ministration, I shall set them forth and wait on
the Guru. I shall prepare the scented applications and I shall do all
the work of the bath. I shall do these things for the Guru to sit upon
and I shall constitute the clothing, ornaments and cosmetics. I shall
be the cook and I shall also serve the refreshments and wave myself
over the Guru for warding off the evil eye. When the Guru dines, I
shall dine in his company and after the dinner, I shall offer him betel

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nut and ‘pan.’ I shall clean the dishes, make the bed and I will my-
self massage his feet. I shall be wherever the attention of the Guru
goes. I shall fill the whole region of his hearing with millions of
words, but I shall be present wherever the Guru is. Every form,
which he beholds affectionately, will be myself. I shall constitute
the substances agreeable to his palate and I shall be the perfume for
him to give smell. I shall in this manner embrace in myself the
entire service of the Guru with regard to all external wants. While
the body exists, service will be rendered by me in this manner. It
will not be therefore a matter of any surprise, if at the close of life
the same mentality survives me. I shall mingle the dust of this body
with that sacred spot, by which the feet of my Guru have passed.
I shall mingle all the liquid constituents of my body with the waters,
which the Guru might touch. I shall merge the light of my soul with
the lights, which are served over the Guru or which are lit in his
residence. I shall fan the body of my Guru with my life breath.
I shall not abandon this service either alive or dead and I will not
allow other people to get any share of this service.”

Such are the desires, which dominate the mind of the man of
wisdom and even after carrying them out, he always remains dissa-
tisfied. For such service, he does not consider, whether it is night or
day and whether it is a big service or small service that he is render-
ing. The orders of the Guru provide for him perpetual excitement.
He towers very high in the sky, while doing these ftuictions and does
many things at the same time. His body triumphs over his mind in
fulfilling his resolve. If he has grown thin, it is because he has
sweated in serving the Guru. If he is well fed, it is becaus of the
favour of the Guru. His existence is in carrying out his orders.
The favour of the Guru constitutes in him pride of family or of tribe.
They form the only link of friendship with others. The rules and
practices followed by the Guru constitute the only caste rules for him
and his daily devotion consists of rendering service to the Guru. The
Guru is his country, the Guru is his deity, the Guru is his mother and
the Guru is his father, and he knows no path other than the service
of the Guru. Towards his co-disciples, he has fraternal affection.
His speech is nothing but constant prayers offered to the Guru and
the precepts of his Guru constitute the only scientific laws for him.
Water, which has touched the feet of the Guru, is for him sacred
water. Food, which has been touched by the Guru, is prized even
more than Samadhi. There is no limit of his devotion to his Guru,
which he offers cheerfully. If you see any one showing such devo-
tion, you may know him to be the storehouse of knowledge
(Dnyana).

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I will now tell you the characteristics of ‘purity.’ He, who has
purity, appears to be white and transparent, inside and outside like
camphor, or translucent like a gem within and without, or like the sun
full of light inside and outside. He has purified himself by appro-
priate actions outside and by the light of wisdom inside. One uses
the intelligence to remove the dust from a mirror. The washerman
gives a clean wash to all the clothes given to him. So the man of
wisdom keeps his body clean and lights up the inside by means of
wisdom. If the inside is not purified, there are difficulties in outer
actions. If a dead body was decorated with ornaments or a donkey
was given a bath in a holy place, or if molasses were put on, a bitter
pumpkin, if an empty house was decorated, or food was tied over the
body of a hungry person, the result would be the same as apparently
pure actions by a man with an impure mind. The domes of a temple
are only hollow globes shining outside. An imitation fruit has colour
outside but cowdung inside. The outward action has no value. A
sealed bottle full of spirits, if immersed in the Ganges would still
remain a bottle of spirits. There should be therefore knowledge
from within and once this is attained, outside purity will come of it-
self. The difference between conduct and convictions can only pass
away with an effort, when there is a uniform cleanliness both inside
and outside. Good thoughts within shine outside, just as light comes
out of a glass window. Just as the sky is undisturbed by the colour
of the clouds, so is the man of purity untouched by things which
create doubt or which shake faith or which are calculated to generate
evil deeds. On seeing any of these objects of enjoyment or hearing
about them, no effect is produced on his mind. Though he allows
his senses to function, yet his mind is imtouched and these acts do not
create bond for him. Just as the mind of a well-bred man has no
feelings, when he passes on the street either a chaste woman or a
lewd woman, so does the man of purity live in this world untouched.
Just as a woman embraces both the husband and the son, but when
embracing the son, no desires of any kind cross her mindj, so is the
mind of the man of knowledge pure, recognizing in advance good and
bad things and therefore having neither doubts nor hopes with regard
to him. Just as a diamond cannot be melted, nor can sand be cook-
ed by water, so his mentality is unaffected by any wrong thoughts.
This is the characteristic of the state of purity. Where you witness
this, recognise the existence of knowledge (Dnyana).

I will now tell you the characteristic of ‘stability’ (Dhairya).
He, in whose heart there is stability, has complete mental equanimity
in spite of the body going out of its natural functions. Just as the
•cow alvf ays thinks of the calf and the miser of his hoard, so is the man

200

of stability constant in his goal. He is like the sky, which is stable,
though the clouds are moving about, or the polestar, which remains
in its place, while the firmament moves. He is like the road, that re-
mains in its place, while travellers and vehicles move on. He is like
the tree, which does not shift its position, once it has taken it up.
Though the body therefore is functioning, his mind is not overcome
by any attraction of the senses. Neither poverty nor trouble cause
any worry to him. Neither fear nor sorrow makes him tremble. He
is not afraid, even when faced with death. His mind does not
wander, even when caught in the coils of desire and hope or the weak-
ness of age and illness. Insult, punishment, the prowess of desire
and greed do not deflect his mind. If the sky were to fall, if the
earth were to melt away, the tendency of his mind would still be
the same. Harsh words are to him a matter of such indifference, as
the beating by means of flowers would be to an elephant. Just as the
storm in the sea does not make the mountain quiver, nor does the fire
of the forest burn down the sky, so the waves of passion, as they pass
and repass, cause no excitement to him. Even if the world were
coming to an end, his stability could not be shaken. Where you find
this quality in this form;, know that wisdom of Brahman resides.

I shall now tell you the characteristics of ‘self-contror (Atma-
Nigraha). The man, who has self-control, prevents his mind from
waiting outside the doors of the senses and is always watchful of it,
in the same manner as a ghost haunts a house, or the warrior holds
on to his weapons and the miser thinks of his hoard, or a mother
devotes herself to her child, or the bee seeks honey. He is very
watchful, lest this conquest of his should be heard of by the demon
passion or by the witch hope. He keeps his senses back from acti-
vities of enjoyment, in the same manner as a powerful husband pre-
vents his erring wife from going outside. All through life, he con-
trols the senses and lives disinterested. He establishes two guards
night and day on the temple of Pratyahara at the gate of the mind.
He keeps the intelligence firmly in Sushumna between Ida and Pin-
gala after firmly closing the three viz. Mula, Odhian and Jalandhar.
He assiduously tries to have his intelligence merge in the Oversoul
(Chaitanya) by tying up meditation to the bed of Samadhi. Such
a condition of mind is called self-control. The victory of wisdom
(Dnyana) is in this place. Every command of the man of wisdom
(Dnyana) is implicitly obeyed by the heart.

The feeling of renunciation towards the senses is constant in the
man of wisdom. He does not like even to talk about objects of
senses and his senses do not turn to these objects in the same manner.

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as the tongue would not be attracted towards vomitted food, a man
would not seek to embrace a dead body, no one would like to eat
poison or to enter a house on fire, or to live in a tiger’s den, or to
jump in the furnace of iron, or to use a coiled-up serpent as a pillar.
The mind may be dull, the body may be weakened, but his heart
would control his senses. He is always devoted to ascetic austerities
and avoids entering populous places. The practice of Yoga is his
constant occupation. He seeks deserted areas and he cannot bear a
crowd. Worldly enjoyments appear to him like a bed of arrows or
like rolling in putrid matter. Even the enjoyment of heaven appears
to him like the bone of a dead dog. Such turning away from the
senses is an index of the attainment of knowledge, which secures the
bliss of Brahman. Where you find a man shunning enjoyments
either of this or of the other world, know him to be a storehouse of
Dnyana (wisdom).

Now hear something of 'humility’ ( Anahankar) . While perform-
ing sacrifices and all meritorious actions, the man of wisdom does
not allow any pride for this performance to enter his body. He does
not miss any duty appropriate to his station or his daily prayers, but
he never thinks in his mind, that he has done a particular thing or
succeeded in a particular direction. He moves without pride in the
same manner, as the wind blows or the sun rises. His actions are
natural like the directions of the Shastras or like the flow of the
Ganges. His attitude is always without desire of fruits, like trees
which bear fruits at the appropriate moment but are not conscious of
them. Pride from his mind, his actions and his speech goes out on
the withdrawal of egoism, just as jewels drop out, when the thread
is withdrawn. Actions in him are like the clouds in the sky,
unrelated to the sky. Humility is that, in which there is not even
the consciousness of self, just as a besotted person forgets his clothes,
a painted picture cannot wield weapons, or the bullock is uncon-
scious of the learning in the books, which he is carrying. Where
you find these characteristics, wisdom may be inside.

The man of wisdom never forgets the troubles of rebirth such
as birth, death, old age, illness and other misery. He anticipates
them, while they are yet at a distance (in the next birth), just
as a witch doctor deals with evil spirits or the seeker after Yoga
deals with sources of disturbance, or a mason marks out distances
by means of implements. Just as the snake cannot cease to be
poisonous, so he never forgets the sins of birth and death, in order
to avoid them in future. He dwells on, the troubles cff life con-
stantly just as one cannot forget the speak of dust, which has entered
the eye, or the bit of steel which has remained inside the wound.

202

He remembers the travails of birth and of early life and wants to
avoid being born. In the same manner as a gambler, who seeks his
revenge, uses precaution, or a son watches out for a chance to avenge
his father, with the same zeal he pursues activities, which will
eliminate rebirth. The shame of rebirth he regards with the same
annoyance, as a genteel person regards an affront. He realises that
death is a certainty and is ahead of him. Just as a swimmer holds
on to the body for crossing the river, however deep it may be, or a
.warrior dons his armour for entering battle, or a traveller watches
out for trouble, when passing through dangerous territory, or a man
seeks medicine, before illness kills, the man of wisdom never aban-
dons the pursuit, which eliminates rebirth, being watchful of death.

It is not possible to dig a well, when the house has taken fire.
The stone on being thrown into pool must sink into the bottom, even
though it will make a little noise in doing so. A man, who has
quarrelled with authority, must remain fully armed night and day.
The bride is decorated for being given away. So the sage contem-
plates his death, before it actually comes. He wards off rebirth in
this very birth. He overcomes death by dying and by retaining
nothing but the Self. When the pain of death has been eliminated,
the gates of all knowledge have been opened. He knows youth to
be evanescent. He knows that hands and feet will come down like
enterprises of the unfortunate and his strength will be as futile as
of a king, who has no counsellors. He knows that his nose will be
as useless, as the knee of the camel. His head will be in old age
like the decayed hoof of cattle, or like an over-ripe vegetable. His
eyes will be without lustre, however attractive they may be now.
The eye-brows will overhang like the dry barks of trees and the
fiow of tears will cover up the chest. Saliva will come out in the
mouth uncontrolled, in the same manner as the Aksheya trees are
covered up with gum by the chameleons. The same miserable
condition will be of the nostrils. As for the lips, which are dyed
red by the betel leaves and which display the teeth and emit fine
speeches, they will be covered up by phlegm and the teeth will be
destroyed. As agriculture is destroyed by indebtedness and cattle
cannot move in heavy rains, so will the tongue be imable to function.
Like straw being blown hither and thither by the wind, the beard
will get into the mouth. The body may be covered up by holes.
Speech will be paralysed, ears deafened and one would have the
appearance of an old monkey. Like a scarecrow trembling in the
wind, the body would shake through palsy. Cramps might take
hold of the feet. Arms might twist in spasms and all movements

208

will appear like antics. One would become an object of contempt
from people all roimd. The delay of death might occur. The
relatives might be disgusted with him. Women might be angry
with him and the children will ridicule him. He would be an object
of loathing. His illness would be a source of trouble to people all
roimd. The man of wisdom foresees all these things in his youth
and never forgets them. This constant memory makes him realise
that enjoyments must disappear leaving behind them nothing. Eyes,
ears, hands and feet should, therefore, be used for attaining what
is worth attaining before they become useless. Let the tongue
utter true things before it ceases to function. Let the hands help
others before they are paralysed. Let the mind, before it loses its
balance, concentrate on the pure knowledge of Self.

Just as wealth, which is going to be stolen on the following day,
may be eaten away to-day and the wick may be put right before the
lamp is extinguished; in this way before old age has arrived, every-
thing, which would be wasted, may be put to proper use. How
can he be robbed on the way, who does not go out of the house ?
Old age can have no effect on the man of knowledge, because he is
always behaving, as if he was a himdred years old. The chaff, from
which corn has been taken out, will, if beaten over and over again,
produce no more corn. Fire cannot burn ashes. So old age cannot
touch a man of knowledge. Illness cannot overtake him, who takes
precautions. So the man of wisdom avoids attachment to the body
or to pleasure of the body, the loss of which occasion pain, misery
and sorrow, just as he would avoid food touched by the poisonous
fangs of the serpent. The door of every one of his limbs and senses,
where evil appears, he blocks up by means of the stone in the form
of discipline. Consistent behaviour of this kind indicates the master
of the prosperity of wisdom (Dnyana).

The man of wisdom is as indifferent towards the body as a tra-
veller is towards his temporary residence for the night. He has more
consideration for the trees, which give him shelter on the way than
for his own home. His attitude towards his wife is that of uncon-
scious detachment, in the same manner as one looks upon one’s own
shadow, which always goes with him. He regards his children with
the same attitude, as travellers regard each other imder the tree or as
cows gathering imder the shade at noon. In affluence, he behaves as
a mere spectator passing along the road (without attachment). He
considers himself bound by the tenets of the Vedas, in the same man-
ner as a parrot is confined within the sides of the cage. Towards
wife, family and home, he has no attachment. To the man of wis-

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dom, gain and loss make no difference, just as the change of
seasons makes no difference to the ocean. Just as the sun
remains the same in the morning, afternoon and night, so does his
heart when faced with happiness or misery. His equanimity is like
the sky, seen from every point. This equable state of mind is an
index of knowledge. He has in his body, speech and mind firm faith
that there is nothing in this world except God and his body, speech
and mind obey this faith in every respect. There is no path open
to him except that of God. His devotion is unique, like that of the
devoted wife, who has no apprehension either in her limbs or in her
mind, when approaching the husband. With all that he could assist,
he devotes himself to me, in the same manner as the Ganges meets
the ocean. He does all this in spite of his being Myself, in the same
manner as the light of the sun rises in the sun and disappears in the
sun. When water rises above water, it is called a wave, but really it
is water. He, who devotes himself thoroughly with a simple purpose
to Me, in spite of being Myself, is the man of wisdom. He likes
sacred places, forests and caves helpful to ascetic practices. He lives
there or on the bank of a lake and he intensely dislikes living in the
city. Solitude is to his liking. A crowd troubles his mind. Such
is the man of wisdom. He believes firmly that only that is true wis-
dom (Dnyana) which shows the existence of the Supreme Self. All
other learning relating to this world is unwisdom. He spurns the en-
joyments of heaven and would not hear of any worldly enjoyments,
but is at all times devoted with deep faith to spiritual learning. He
avoids all bye-paths and moves on the royal road. He accepts true
wisdom and rejects the other, devoting his mind and intelligence to-
wards the attainment of Brahman. The wisdom, which leads to the
attainment of Brahman is the only truth. Such is his belief, as firm
as the mountain Meru. He is always at the gate of Brahman, be-
cause his faith is like polestar, always at one place. He has reached
wisdom and the first contact of the mind with wisdom (Dnyana)
makes him Myself. Yet it is one thing to come near wisdom and
another thing to retain it. A man of wisdom keeps his eye on the
final fruit of his wisdom. Otherwise if the fruit is not produced,
wisdom is useless. Like a lamp in the hand of the blind, wisdom,
which does not give self-realisation, is useless. If the light of the
wisdom (Dnyana) will not give the sight of the Supreme Self, it is
useless. A man of wisdom continues to feel, that whatever this wis-
dom (Dnyana) brings forth is all Brahman. When the fruit of wis-
dom is seen in this light, attainment is complete. His intelligence

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expands with this wisdom and when the intelligence expands in this
manner, he, so to say, embraces Brahman.

Shri Krishna says to Arjuna: I have shown you wisdom, just
as one shows a little fruit on one’s palm. I will now tell you the
characteristics of ‘unwisdom.* Everything, which is opposed to wis-
dom and its characteristics, is unwisdom. There are only two things,
wisdom and unwisdom, just as at the end of the day there is night
and at the end of the night, there is day. Yet I will tell you a few
points. He, who is anxious for fame, for honour and for reception and
in whom, there is pride as monumental as the crest of a mountain, is
full of unwisdom. The man, who is innocent of all wisdom thinks
that he has done all his duty. He speaks like that and sets himself up
as a model. He shows off his learning, shouts about his good acts
and he is trying all the while to be noticed. He decorates his body
with perfumes, but he is unwilling to do service to mankind. Like
the fire of the forest, which burns everything that comes before it,
both movable and immovable, his sorrow is caused by his conduct.
Even his jokes hurt like steel points and his thoughts are more deadly
than poison. Making all his activity the refuge of violence (Himsa),
he harbours ignorance of every description. Just as the bellows are
inflated by wind and flattened out when the wind is taken away, so
he gets puffed up by gain and shrivels up at losses. He buoys up
with joy, when he is praised just as dust mounts up to the sky when
caught up in the wind. Just as mud becomes moistened with a little
water and is dried up by the wind, so a man of ignorance, when he
hears the smallest abuse feels great annoyance. Anger and insult
cause in him sudden changes. He shows himself sincere, but is not.
He promises some one and helps some one else. His friendship is
like the feeding of animals by the trapper, apparently attractive but
deadly in the end on account of cruel intentions. Like a stone cover-
ed with moss or like good looking but useless fruits of the Neem tree,
his actions are good only outside. He feels ashamed of his Guru
and his belongings. He is averse to devote himself to his Guru and
he tries to outrival the Guru after having acquired the learning from
him. To utter his name would be to defile speech, but it is impossi-
ble to give the characteristics of a man of non-wisdom without des-
cribing him. The proper penance for such speech is to talk of devo-
tion to the preceptor. The name of the preceptor is as brilliant, as
the light of the sun is to the eye. By means of this, the sin incurred
in talking about those, who are averse to the preceptor, is wiped out.

A man of non-wisdom is lax in the performance of duty and be-
ing full of doubts can be compared to a dirty well in a desert. The

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mouth of such a well is overgrown wild with thorny plants and the
inside harbours dry bones. In this manner the man of non-wisdom
is impure both inside and outside. Just as a dog for satisfying its
himger goes to any food, whether it was carefully covered or exposed,
so he makes no distinction between his own and other people’s be-
longings. His attitude in the matter of women is comparable to that
of the dog, who has no idea of propriety or impropriety in sexual
matters. If he misses the task he has undertaken or has to allow
necessary actions to stand over, his mind is not troubled. He is in-
different towards sin and contemptuous towards virtue and harbours
in his heart evil thoughts. The desire for money makes him blind
and the expectation of the slightest gain shakes his firmness, in the
same manner as the weight of an ant shakes a small blade of grass.
He feels great apprehension during fear, like a shallow pool getting
muddy as soon as the foot is placed into it. His mind is overcome
by fear at the smallest happening. His mind drifts in the flood of
desires like a dry ground in a stream and it is overcome by sorrow as
fast as smoke spreads, when it is assisted by wind. He is as unsteady
as the whirlwind and finds no peace either in the country or in a
place of pilgrimage or in a city. Like a chameleon in summer, he
moves about, now on his head, now on his tail, and like the earthern
jar, which is only steady, when placed on the earth, he is steady only
when lying down. He is as fidgety as a monkey and he is devoid of
the salutary restrictions of self-restraint. Like flood in a rivulet, which
overflows the ordinary banks, he is not afraid of unsocial and pro-
hibited actions. Regardless of traditional observances, he transgresses
religious duties and infringes all rules: he is immersed in sin and
is intolerant of good; he breaks the barriers of modesty. Neither
family traditions nor the directions of Vedas hold him back and he
has no discrimination between beneficial and evil acts. His mind
revels in sensuality, like the sacred bull wandering unrestrained, or
the wind blowing freely, or a camel running in a desert, or a blind
elephant getting out of hand or the jungle fire of the mountainside.
All rubbish finds its way to the refuge heap and for every one, the
gates of the city are open. Food is available to any one, who appears
in front of the charity house (Anna Chhatra). Like a low-minded
person being placed in authority, or the household property being
open to all members, his heart allows itself to move unrestrained.
Neither dead nor alive, does he forget the objects of senses and in
order to reach these in heaven, he practices various rituals. His
absorption in the enjoyment of senses is very great and unbroken
and he detests the very sight of a good man. Like a leper eating out of

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his own hand, he never ceases to seek pleasures or to guard against
losing them. Like a donkey pursuing its mate, even when she kicks
him, the man of non-wisdom pursues objects of senses, praises them
and would jump into fire to attain them. Mirage attracts the deer,
until the deer drops down dead without realising that it was merely
the appearance of water. So the man of non-wisdom in spite
of numerous troubles which he may have incurred in the pursuit
of senses, is not daunted and every reverse puts him on a new quest.
In the beginning, there is the love of parents. Then he goes after
young women and when he becomes old even in this pursuit, he fixes
his affection on his children. Like a man blind from birth being con-
fined to the house, he is attached to the children and till the end of
his life, he does not turn away from worldly objects. He identifies
the body with the Soul and with this error attempts a good many evil
acts. He is puffed up with what happens, when it is pleasant. Other-
wise he grumbles. He is never free from pride of youth or orna-
ments. He thinks of himself as the sole possessor of wealth or
property and unrivalled in wisdom, fame, and knowledge. Like a
patient, objecting to boisterous enjoyment, he is intolerant of others.
The lamp flame consumes the wick, burns the oil and yet causes soot
everywhere. When sprinkled with water it splutters, when fanned
it is extinguished and if it touches anything, it causes an all consum-
ing fire. Even while giving a feeble light, it causes heat. A man of
non-wisdom is like this flame with few merits and many faults. Milk
fed to the serpent turns into poison. So is he jealous and intolerant
of good actions, proud of his learning and showing off his austerities.
He is swollen with pride, like a low person elevated to the throne or
like a cobra, who has swallowed a pillar. Unbending like a rolling
pin, hard like a stone, he is as obstinate as a viper is to the snake-
charmer. Further so much absorbed is he in his physical and worldly
pursuits, that he has no idea of either previous or subsequent births.
An ungrateful person forgets obligations. A thief forgets a loan, or
an immodest party forgets praise. Ever after cutting the ears and
tail, when the dog is given away, he returns to the house. The frog,
even while being swallowed by the serpent, is not free from the desire
for worms. So though all his senses become putrid by disease, yet
the man of non-wisdom is not worried in his mind. Nor does he
enquire, how it all came about. Prior to his birth for nine months,
he is confined in the womb covered up by animal matter. Yet he
has no thought of it. Nor is his mind awakened at the sight of little
children making his lap filthy. The passing of time does not cause
any trouble in his mind. Nor does the shortening of life remind him

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of death. He acts, as if life is permanent and never thinks that there
would be a termination for the life. Like fish, not going to deep waters
in the confidence, that its own little pool will not be dried up, like
deer which has been attracted by music unable to see the hunter, like
fish looking only at the worm and swallowing the hook, like the moth
looking at the light of the lamp without realising that it would burn,
like a lazy person sleeping in a house, which is on fire, like a man
seeking to appease hunger with poisoned food, the man of non-
wisdom does not realise that in the garb of birth, it is nothing but
death. He conceives of the nourishment of the body, the ceaseless
toil and the enjoyment of senses as permanent. The fool does not
realise that while a prostitute may say that she belongs to him, she
brings ruin to him under the garb of love. Friendship with thieves
is not friendship but death and washing pictures on the wall is their
destruction. The plumpness of the body through Pandu-rog (a
kind of illness) is not a sign of good health. In this manner, apart
from the ordinary functions of food and sleep, he knows nothing else.
His position is like that of a man, who goes quickly towards the gal-
lows and in this manner comes nearer to his death every moment.
The greater the growth and the quicker the movement of life, the
nearer will be the end, as certain as salt is dissolved in water. With
every additional stage of life, death peeps in closer and yet he is not
aware of the stranger at the gate owing to his illusion under the
pleasures. Just as while passing through life, he is unaware of death,
so while passing through youth, he is unconscious of old age. Like a
cart falling over a precipice, a stone rolling down the mountains, he
proceeds headlong unable to see, what is ahead of him. The intoxi-
cation of youth is to him, like flood in a desert brook or the fight be-
tween two buffaloes, but the time comes, when the limbs shrink,
brightness fades and the head begins to lose its firmness on the neck
instead of being steady. The beard becomes white, and there is
nervousness everywhere. Yet a man of non-wisdom continues in
unreal pleasures. A blind man does not look at an obstruction, until
he is hit and a lazy man does not get out of the way of a falling
house, before it is too late. So in passing through youth, he does not
visualise old age. He even mocks at old age in the pride of youth,
not knowing what is in store for himself and when approaching
death through old age, he is not yet free from the glamour of youth.
Further a man of non-wisdom, though he gets a human form only
through good fortune, yet he is under the illusion that he is not liable
to disease. Like a bull, who has gone grazing on the tiger’s beat and
who comes back only through his good fortune, or like one, who has
retrieved a treasure from the serpent hole, he, who believes that when

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the enemy is asleep, the strife is over, is likely to lose his life. The
man of non-wisdom in this manner, while eating and sleeping are
good and disease is absent, thinks not of future illness. Nor does he
think of the future, when he receives wealth or when he is surround-
ed by wife and children. He gives no thought to sorrows and separa-
tions, which are inevitable from life. Mad with youth and aided by
wealth, he seeks enjoyment indiscriminately. He does what he
should not do, holds his mind on improprieties and he allows himself
to think of that, which he should not. He enters where he should not
enter, asks where he should not ask and touches things, with which
he should have no contact mentally or bodily. He goes where he
should not go, sees what he should not see, eats what he should not
eat, and he revels in these evil things. He has undesirable associa-
tions and ties and behaviour. He speaks, where he should be silent.
He listens, where he should be deaf. The only criterion with him is
bodily and mental pleasure and he has a craze for novelty. In this
pursuit, he does not worry about sin or about retribution. Associa-
tion with such a man is the channel for the spreading of ignorance
and for the undoing of wisdom itself. His attachment to the house
is like the attachment of the butterfly for the flower. He is held by
thoughts of women, just as a fly is unable to get away from a lump of
sugar. Like a frog in a pond, a fly in gum or a cow held by mud, his
whole being is absorbed in the house, so much so that even after his
death, he haunts that area as a serpent. As a mistress holds in em-
brace her lover, so he hugs to his heart his house. Like the busy bee,
he takes endless pains over it. He is as devoted to his house and
wife, as an old man is to an only child born late in life. He knows
and thinks of nothing else. His devotion to the household and
worldly affairs is comparable to the absorption of a Yogi in Brahman,
indifferent to everything else. Neither modesty nor strictures take
him away from his devotion for the woman, at whose behest, he dances
like a monkey to the tune of the trainer. Not only does he hurt him-
self but he hurts his friends and relations and goes on piling cent
after cent. By his deeds, he diminishes his accumulated merits. He
defrauds even his family and relations in order to please the woman. He
omits the worship of deities. He deceives the preceptor by hypocricy
and he is callous towards the parents. But, for the woman he procures
everything he can. He adores her and places everything at her feet
and never crosses her wishes. Like a religious party observing the
sanctitiee of a shrine, he studies all her wishes. He not only loves the
woman but all her affinities and relations. Further, he is elated when
something pleasant occurs and is depressed when it is otherwise, in

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the same manner as a small boat rises and falls in stormy weather
with the successive waves. His deep concern for pleasant and un-
pleasant things is a sure sign of unwisdom. Even when such a man
is devoted to Me, it is with the intention of gaining something, in the
same manner as a man goes through ascetic rituals in order to gain
money, or a dissolute woman shows affection to the husband in order
to be able to visit her lover. A man of unwisdom devotes himself to
Me with devotion in his heart but with his eyes always towards objects
of enjoyment and after such devotion, when he does not immediately
get what he wants, he finds no use for spiritual activity. It is like a
peasant, who sets up a new deity for each field, while continuing his
devotion to the old deities. He accepts the guidance of that precep-
tor, who has great outward pomp and then he despises others. He is
harsh to all living beings, worships idols and does not know what
unbroken devotion is. Having set up My idol in the corner of his
house, he goes out on long pilgrimages for various deities. He offers
his prayers to Me, but whenever any occasion arises, he worships the
family deity and on auspicious days he offers worship to other deities.
Similarly he engages in other rituals and also worships the ancestors.
On the eleventh of the month he worships Me, but on Naga Panchami
he worships the snake (Naga). Similarly on Ganesh Chathurthi, he
worships Ganapati and on the fourteenth day, he worships Kali. He
is indifferent to his daily obligatory actions and yet engages in heavy
ceremonials towards the goddess Chandi and the demon Bhairava.
Again on Monday, he goes and worships Shiva. Thus he is continu-
ally offering worship to new parties, like a prostitute at the city gate.
When you see a worshipper like this constantly on the move, recog-
nise him as full of unwisdom (Adnyana). The man of unwisdom
dislikes sacred places, embankments, groves and solitary spots. He
rejoices in a town and prefers the bustle and applause of the mass.
He is proud of his mundane learning and ignores spiritual know-
ledge, by means of which the Soul is revealed. Neither the Upani-
shads nor the books of Yoga attract him and he has no heart in gain-
ing true wisdom. He turns back on every thought, which will lead
him to the knowledge of Self, but he will do anything to gain other
knowledge. He performs rituals. He can recite the Puranas. He
knows astrology. He is oftne well versed in other arts. He can
cook to excellence and he sometimes knows the secret and mysterious
doctrines (of Jaran, Maran and Vasikaran). He is adept in erotics,
great at eloquence and he is often well versed in scriptures, in ethics,
medicine, and poetry. He sometimes knows the Shastras, grammar,
logic, but he is blind to spiritual learning, without which every branch

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of learnng is useless. His knowledge is like the feathers of a pea-
cock with an eye depicted on every one of them, but an eye which
cannot see. If a little bit of the life-reviving root is found, it can do
more work than any amount of other medicines. Good qualities,
when the life has come to an end, a crown when the head has been
cut off, and a marriage procession, in which there is neither bride
nor bridegroom, are anomalous. The whole range of learning is thus
pointless without spiritual learning. The man of error lacks both the
inclination for and faith in wisdom, which will secure him Brahman.
Birth in human form for such a one is nothing but the expansion of
the seed of unwisdom,, from which unwisdom only can grow in
luxurious and eloquent manifestations. Words from his mouth are
the efflorescence of unwisdom and even good deeds are fruitless.
Without faith in the doctrines of Vedanta, he would never attain true
knowledge. How can he know, what is on the other side of the river,
who runs back without having reached his own side of the river ?
How can he, who drops into a deep pit at the gate of the house, know
what is inside the house? Without even an approach towards spi-
ritual learning, how can he ever gain real knowledge ? With such a
man, O Arjuna, never even discuss spiritual matters. Whatever is
fed to the mother reaches the child in the womb. Discussion of spi-
ritual matters before the man of non-wisdom can only bring forth
error. I had to discuss in this manner the characteristics of non-
wisdom, just as when you invite a blind person to your house, it is
equivalent to an invitation to some one else, who will lead the blind.
In reality the eighteen characteristics of wisdom, which I have men-
tioned to you, might be reversed and you will find all the characteri-
stics of non-wisdom. Non-wisdom is the contrary of wisdom.

Shri Krishna says to Arjuna: What is to be known as ‘Dneya^
is Brahman, unattainable by any means except those of wisdom
(Dnyana), after knowing Whom, no duties survive. After attain-
ment of this wisdom, there is identification with Brahman. After
knowing Him, the rotation of birth and death is left behind and con-
stant and unbroken joy is produced. That is the object of know-
ledge, which is unborn and self-existent. If you said He did not exist,
then you would see Him in the form of this universe and if you said
that the universe was Brahman, it is nothing but an illusion. In Him,
there is neither the seer nor the seen, neither appearance nor form nor
colour. It is difflcult for a man to say that He exists and yet if you
deny it, there is the whole phenomenon of the universe to be explain-
ed, as to who made it and why. In this manner in the discussion
whether He is or He is not, even the Vedas have been exhausted.

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Thoughts cannot cross that region, where these questions can be
decided. Just as earth is in the form of vessel made of clay (and yet
distinct from it), so is Brahman in everything and comprising every-
thing (and yet distinct) . At all times and places without being iden-
tified with time and place, Brahman actuates the movable and the
immovable. The universe has thus been caJled His arm (Vishwabahu),
because everything happens everywhere through His prowess. The
universe has been called His feet, because everything is contained at
the same time in Him. His light reaches everywhere and He sees
everything like the sun, which has neither eyes nor limbs. And
though without eyes,, the Vedas have named Him “ All-seeing,” be-
cause He sees everything. Because He is above on the head of every
one. He has been called the head of the universe (Vishwamurdha),
and like the fire, which has its mouth in its body and which consumes
everything, His mouth is everywhere. Hence He has been called by
the Vedas the universal mouth (Vishwatomukha) . Just as in every-
thing, there is space, so He has his ear in all spoken words. Hence we
say that He hears everything, because He envelopes everything. All
these discussions of the Supreme Self are merely a means of describ-
ing His all-pervading character. Otherwise all this talk of hands, feet,
eyes, etc., would be absurd where, properly speaking, there is complete
non-existence. When a wave meets another wave and breaks it up,
is there any difference between the attacker and the attacked ? They
are both water. So Brahman is one and all these descriptions are
merely to indicate that whatever is differentiated into two, is really
One. Even when zero is indicated, it is noted down as a point. Thus
unity has to be described by means of duality. If these forms of
speech were altogether prohibited, unity itself would be lost except by
such description in the continuous link between preceptor and pupil.
Now listen, how everything, which is known by human mind,
is enveloped by Brahman. Brahman is all-pervading, in all
things, in the same manner as space constitutes the sky,
thread becomes cloth, liquidity is water, light is the flame of the lamp,
the smell of camphor is camphor and activity is visible only in the
body (or the action of the body) . A bead of gold is liked by us, but
it is nothing but gold. A stream may go zigzag, but the water in it is
running straight. Iron, when it becomes redhot, is still iron. Space
looks circular in a vessel and square in a monastery, but the shapes
do not affect the condition or quality of space. So Brahman is constant,
though He may appear changing. He may appear in the form of the
mind or the senses and the principal spiritual qualities, but just as the
sweetness of molasses is not restricted, when it is made into a lump,

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SO Brahman is not confined to the functions and characteristics of the
senses. Butter is concealed in milk, but milk is not called butter. It
continues to be called milk. Though He pervades everything in the
world, yet the universe is not Brahman. A bracelet gets its name
because of the shape, but in reality it is gold. Brahman has neither
name nor form, nor correlation, nor species, nor action, nor differen-
tiation. Brahman has no characteristics (Gunas), though He may
appear to reside in the Gunas. The unwise attribute qualities to Him,
but that is wrong. The clouds cannot be called the sky. Nor can
one wear an ornament, which is seen only in the looking glass. The
reflection of the sun in a pool of water is not the sun and there is no
water in the mirage. It is an error to conceive the three fold charac-
teristics in Brahman. Brahman may appear to pass through the three
qualities, but this is as unreal as the enthronement of a beggar in a
dream. Brahman is without qualities (Nirguna), Brahman pervades
everything alike, just as heat is the same though the fire may be in a
different form. Brahman is indestructible and minutely pervades
everything. He is the supreme object of knowledge inside and out-
side the body, near and far. He is One and there is nothing beyond
Him. He is perfect everywhere, just as sweetness in the milky ocean
is alike in all its parts. He is the same towards all existence including
the meanest. Being One, He is in them all, just as the moon is re-
flected in a thousand vessels of water. The taste of salt is the same,
though there may be different grains. The quality of sweetness is the
same, though there may be thousands of pieces of sugar-cane. Brah-
man, while pervading everything in this uniform manner, is also the
source of universe. As waves come out of the ocean and as the
ocean itself is the cause of the waves, so all life finds its support in
Him. Just as the body is the same, though it passes through the three
ages, viz., childhood, manhood and old age, so Brahman is one and
unbroken through origin, existence and end. Just as the sky does
not change during the morning, mid-day and evening, so as creator.
He acquires the name of Brahmadeva, as supporter He gets th# name
of Vishnu, and as destroyer He gets the name of Shankar, and behind
these threefold qualities. He remains quality-less (Nirguna). When
the final element disappears and when the threefold qualities dis-
appear, He remains the great negative. He is the final goal of know-
ledge. This is the supreme doctrine of the Vedas. He is what burns
in fire, what cools in the moon, what shines in the sun. He gives
light to the stars and He is the lustre of lustre. He is the beginning
of beginnings. He is the growth of growth, the intelligence of intelli-
gence and the consciousness of consciousness. He makes the mind

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what it is, eyes what they are, the ears what they are and speech what
it is. He is the life of life, feet of motion and He is the activator of
all activities. Through Him arise form, expansion and death. He is
unrivalled (Swaswarupa). He holds the earth. He makes water
flow, light travel and wind move. He contains the sky in Himself.
Everything, which is felt and seen, is through Him. He pervades
everything perfectly and in Him there is no duality. The sight of
Brahman destroys the threefold condition, viz., the seer, the seen and
the function of sight. What survives thereafter is Brahman. The
knower, the known and the function of knowledge also melt away in
His unity. The value of figures is in their respective places in the
accoimts, but otherwise they are all alike. In Brahman the difference
between the seeker and the goal of his search disappears. He is per-
fect and he resides at all times in the heart of every one.

In this way I have told you, what is Kshetra (existence, self or
body), in order that you may realise what existence is. I have told you
what is wisdom (Dnyana) . I have also told you the characteristics of
non-wisdom. I have then told you what is the supreme goal of know-
ledge (Dneya). Those who seek Me always keep in their minds, all
that I have told you. My devotees, who have put away from their mind
the care of their bodies or any worldly complications and who have
fixed their heart on Me, who have directed their consciousness towards
Me, and who are attracted by nothing but Me, ultimately attain My
form. I have indicated to you the graded method of reaching Me.
Steps are wanted to reach a height. Scaffolding has to be put up to
go towards the sky. A boat has to be used in crossing waters. Hence
this minute description. Otherwise the Soul is everywhere. It is in
order to adjust these ideas to your intelligence, I have given the
four-fold description, as when a child is to be fed, one mouthful is
divided into little portions. I have told you about these four, viz.,
existence, wisdom, object of knowledge and non-wisdom.

To help you further, I can give you the same teaching in another
form by the description of Purusha and Prakrit! (the positive principle
and the negative principle) , the doctrine expoimded by Sankhyas and
by the great sage Kapila. What the night is to the day, Purusha is to
Prakrit! (positive principle is to the negative principle). Purusha is
without a begnnng and Prakrit! is always attached to him, in the same
manner as a night is to the day. Shadow is going with the form;
seed produces corn with the husks. Similarly these twins are always
together and are perpetual. What has been called existence (Kshetra)
before is here called Prakrit! and the knower of existence, Kshetradna,
is here called Purusha. Purusha is that indestructible power. All

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activities, however pertain to Prakriti, from which they arise and find
manifestation through intelligence, the senses and heart into the three
qualities (Gunas). The desire of intelligence creates self-conscious-
ness and the attraction for fruits (of actions) . In order to gain this,
the means employed are actions. Desire grows, awakens the mind
and leads to activities. Therefore Prakriti is the origin of the three
things, viz., action, performance of action and the means of action.
These actions are, however, differentiated according to the three Gunas,
viz., good, indifferent and evil. According to these arise happiness
and misery. Evil deeds lead to misery, good actions lead to happiness
and Self has to go through these. Nature (Prakriti) functions, until
happiness and misery are reached and Self has to undergo these.
Such is the peculiar partnership of nature and Soul, that it is the
woman who earns and the husband who enjoys, and though the male
is not concerned, the woman gives birth. He, who is described as
Purusha, is neither masculine, feminine nor neuter. He is without a
body, without desires, without possessions, without companionship.
He is ancient, order than the eldest. He is without eyes, ears, hands
or teeth, form or colour. He has no name. No qualities can be affirmed
of Him and yet such is the consort of Prakriti (the negative principle)
and in that combination, he also goes through happiness and misery.
Himself doing nothing, indifferent and untouched, the Maya (Prak-
riti) compels Him to go through experiences. It is the Maya, which is
the source of form and colour and the origin of attributes, causing
a variety of illusory dramas. They were changing with ever new
forms and qualities. This Prakriti actuates even inert matter. This
is the source of fame, of affection and of the excitement of the senses.
Though the mind is inert, it is this principle, which through illusion
makes it move all over. This Prakriti is the great continent of error.
It is the cause of linking up and the origin of unbridled passions. It
is the great illusion enthroned in the palace of desire and located in
the forest of allurement. It stimulates language and gives form to that,
which is formless and causes every description of activity. Art and
learning of every kind find their root in it and desire as well as senses
arise therefrom. It is the mint of sounds. It is the central location
of all strange things. In short, it is this which causes this universal
drama. This great allurement finds its evening and morning in the
creation of the world and in its destruction. It is parallel to the prin-
ciple of unity related to Brahman and is, therefore, allowed to play
in the abode of non-existence. It has its sway over the world through
its connection with the All-Highest. In reality Brahman is without
attributes or activities. It is this principle of Prakriti, which causes

21G

the changes, what appears to be the origin of the self-existent creation,
the condition and the location, appears, as it does through Prakriti.
It is Prakriti, which constitutes the worship of Him, who does not de-
sire worship, satisfaction of Him who does not desire satisfaction, the
family bonds with Him, who has no family. It is the Prakriti which
constitutes the characteristics of Him, who is without characteristics,
the measurement of the immeasurable, the mind of the mindless and
also His intelligence, the form of the formless, the activities of the
actionless, the pride of the prideless. It is this Prakriti, which be-
comes the name of the nameless, birth of the birthless and His deeds
and actions. It secures attributes, feet, ears and eyes to One, who has
neither attributes nor feet nor ears nor eyes. It gives objective and
limbs to One, who has no objective or limbs. In short it is this Maya
(illusory principle), which secures attributes to Purusha. In this
manner, it is that this principle of nature, which is also co-extensive
with Brahman, gives to Brahman the changeless appearance of change.
Purusha (positive principle) is before Prakriti without lustre, in the
same manner as the new moon is at the end of the month. Even a
grain of alloy will reduce the quality of a large quantity of gold.
Clouds take away the light of a fair day. Milk is in the inside of the
animal. Fire is within the wood. The brilliance of a jewel is cover-
ed up by cloth. A king is powerless, when he is a captive. A lion is
useless, when diseased. So does Purusha leave lustre in contact with
Prakriti. It is like hope overcoming a person, making him go through
experiences or like a good fellow being involved in worries on account
of his wife. So the Soul, which is unborn and eternal, has to put up
with the trouble of birth and death through the activities of Prakriti.
When redhot iron is being beaten, it may appear that the blows
fall on the fire itself. When water is moving, there may appear more
than one moon. The mirror multiplies the number of things seen. A
marble can acquire colour, which is not natural to it. In this way
does the Soul appear to be born, but it is not really so. Further this
birth is either in high condition or in low, but this condition is as
immaterial, as it is to a sage, who has renounced the world.

The Purusha is as different from Prakriti, as the sky is from
earth. He is like the pillar for the jasmine creeper. He is like the
Meru mountain standing on the side of a river and reflected in the
water, but never carried away by its flood. Prakriti comes and goes,
Purusha is ever existent. Prakriti cannot stand up itself and all that
Prakriti creates is, therefore, due to Purusha, who is the Overlord.
All existence is absorbed in Purusha, at the end of the age. This
controller of Prakriti is the regulator of the universe, has enormous

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prowess and He alone can go behind the illusory activities. The Soul
contained in the body is the same as the Soul of the world. Hence it
is that Purusha is said to be beyond Prakriti. Whoever knows this
distinction correctly acquires special characteristics. Just as, it is
necssary to decide whether this is the original or the shadow, whe-
ther this is real water or the mirage, so he, who knows the distinc-
tion between Purusha and Prakriti, remains untouched, just as the
sky is not affected by dust, which arises in the sky. He does not get
fond of the body or bodily enjoyment. He becomes free from birth
and death.

I will now tell you of the means, which will disclose this distinc-
tion to you at all times, just as the sun lights up things. Some people
by means of deep meditation try to destroy everything, which makes
the Soul appear as something else. They dwell on the thirty-six
varieties of Kshetra and by means of the eye of the Soul, they look on
the form of the Soul. Others go on the path of devotion; others on
that of trust in fate; and some others on the path of action for the
attainment of Brahman. All, who seek liberation, choose their own
path. With humility, they keep faith in one thing. They listen to the
words of sages, who seek nothing but the welfare of the world. They
think over what they have listened, and body and soul, they are
devoted to their preceptor. Such men, who have faith, manage to
cross the ocean of death, get beyond differences of doctrine and keep
faith and think of the essentials.

I have now described to you the relation of the Soul to the body,
which is nothing but the creation of small waves through air on a
large mass of water. The rays of the sun change into the mirage.
The rain brings forward sprouts of different plants. So all living
beings are produced and function through the contact of Prakriti with
Purusha. All living beings are not different at their source. If you
will examine carefully, even Prakriti and Purusha are one, just as
threads are not different from cloth. One is produced from the other
and though they may be separate existence, yet there is a substratum
of unity. There may be a separate name, form and activity, but if you
dwell on these differences, you will never be free. A single seed will
produce fruits of different shapes. Though the branches of the Bor
tree are crooked, the fruits are round. In all this variety, which ap-
pears, the Soul is the same. In different kinds of fire, the heat is the
same. The individual self is not different from the universal Self.
The rain falls from the heaven in different forms, but the water is the
same. In all living beings the Soul is the same, uniform everywhere,
just as space is the same in a small vessel or in a big house. Gold

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is the same in different forms of ornaments. The destruction of the
§oul with the destruction of life is an illusion. The Soul is in-
destructible. Therefore untouched by the duties and activities of
individual life, the man of wisdom recognises his Soul in every one.
The eyes of wisdom peneterate into this physical phenomenon, viz.,
the body, which is made of senses and desires and which is subject to
disease, which has five different kinds of serpents (senses) and five
different kinds of fires. The man of wisdom, though remaining in the
body, attains Brahman without committing suicide. To attain Brah-
man the man of Yoga after prolonged effort takes the plunge in order
to overcome rebirth. In Brahman, which is beyond form, beyond
sound, which is the goal of Yogic condition (Turiavastha) , there is
liberation, and there is rest, as the meeting of the Ganges and the
ocean. Such condition of Brahman is attained in this body by those,
who have been able to destroy difference of outlook towards living
beings. From many lamps the light, which emanates, is the same.
So is the Soul universal. Such equanimity secures the great good
fortune of permanent liberation. The man of wisdom realises that
even feelings and sensations are the doing of Prakriti (nature). He
knows that the house is stationary though people may move inside and
out. He knows that the sky is there, though the clouds keep moving.
So through the borrowed light of the Soul, Prakriti is playing with
different attributes, but the Soul is steady and unmoved, and un-
touched by all these activities. When a man realises this, he is free,
because he knows that the Soul does nothing. That man may be said
to have attained Brahman, who is able to think of all living beings
not as separate, but as one. What waves are to the water, or atoms
are to the earth, or the rays of the sun are to the sun, limbs are to
the body, emotions are to the mind, or sparks are to the fire, the
different living beings are to the great Soul, which is One. After
this, wherever he turns round, he sees Brahman and this gives him
continuous happiness.

The sun does not get wet in the water, in which it is reflected,
because it has its existence before and after the water. So it is not
true to say that the Soul belongs to the body, because the Soul
siurvives the body and existed before the body was formed. The
reflection of a face in the mirror indicates the existence of a face. So
is the Soul reflected in the body, but it is not there. There is no more
relation between the Soul and the body than between wind and sand.
You cannot stitch fire and cotton together. Nor can you patch up
the sky with a stone. When people start in opposite directions, they

219

cannot meet. Similarly there is no more connection between the
body and the Soul, than there is between light and darkness, the dead
and the living. They are as different as night and day, as gold and
cotton. The body is made of five elements woven in the thread of
action and revolves on the turning wheel of birth and death. The
body is like an offering of butter placed in front of the fire of death
and ends in the twinkling of an eye. Fire burns it, dogs lick it,
insects can eat into it, but the Soul is eternal, self-existent, perfect
without a beginning. It has no attributes. It is neither active nor in-
active, neither lean nor stout, without form; it is neither visible nor
invisible; it gives neither light nor darkness; it is neither small nor
great; it is neither empty nor full, neither in company or without com-
pany; it is of the nature of Brahman; it has neither joy nor sorrow;
it is neither single nor multiple, neither free nor in bondage. Being
without attributes, it is without size. It is neither ready-made nor
made up, neither vocal nor silent. It is not created with the forma-
tion of the universe. Nor is it destroyed in the imiversal destruc-
tion. It is the quintessence of existence or non-existence. It cannot
be reckoned or measured. It is not fatigued. The forms of the body
are numerous and changing, but the Soul remains the same. As
night and day follow each other, successive bodies are acquired by the
Soul. But the Soul does not do anything or cause anything to be done
and is never ready to take part in the affairs of the body. It is never
identified with the body. Space is everywhere, but its nature is not
altered by the different forms, which it envelopes. So the Soul is not
tainted by any false attributes of the body. The Kshetradna (the
Soul) must be always regarded as separate from the body, that is, the
Kshetra. Iron is influenced by the magnet, but iron is not the magnet.
That is the difference between the body and the Soul. The flame
lights up things in the house, but it never becomes the house. Fire
is in the body of the^ wood, but it is not the wood. Such is the light
of the Soul. There is the same difference between them as between
the sky and the clouds, the sun and the mirage. Just as in the sky
there is only one sun but it lights up the whole world, so the Soul
is one and it lights up all bodies.

That is the highest intellect, which can distinguish between the
Soul and the body. It is in search of this distinction, that people
pursue the path of wisdom, that they soar into the sky of Yoga, seek
peace, wander into the vast region of the Shastras. This is the goal
oif the sages, who regard the body as of no consequence, as a mere
straw. The man of wisdom realises that Prakriti (illusion, Maya),
which is spread out in this world by means of the five elements, seems

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to be stationary and real, where it is not. When it is realised that it is
not a serpent, a garland of flowers gives delight. When it is realised
that it is a piece of shell, the false notion that it is rupee goes away.
Thus when it is realised that the physical body, which is spread out by
Prakriti, is not the Soul, the attainmerit of Brahman is made easy.
Brahman, Who is greater than the sky, Who is beyond the other side
of Maya (illusion), when realised gives no respect for form or for
existence or for duality. When a man becomes Brahman, he sees
his Soul functioning. The wise man distinguishes between the
Soul and the body, as the Raja Hamsa separates milk from water.

CHAPTER FOURTEEN.

Shri Krishna says to Arjuna: I will now tell you of that wis-
dom, which has been mentioned by the Shastras as supreme. The
knowledge of Self is over everything else, because it is like Are, where-
as all other branches of learning are like straw. That knowledge,
which goads a man to seek the pleasures of heaven, to perform rituals,
to raise on the pedestal of duality, is all like dreams before this wis-
dom. It comes to an end, just as wind comes to an end in the sky.
When the sun rises, the moon and the stars lose their lustre. In
times of flood, there is no distinction between river and tank. When
knowledge of Self, therefore, arises, all other learning fades. Know-
ledge of Self secures liberation and puts an end to all complications
of the world. When the mind is controlled by the mind and the
Soul rests in Brahman, even existence in the physical body does not
bind the Soul. The last obstacle of the body comes to an end for
the last time and the men of wisdom attain Me. Having attained
Me, they become eternal in My eternity and perfect in My perfection.
When there is no difference between them and Me, they share the
truth and the joy, that is in Me. Just as space contained in a vessel
joins up with space generally, they become all-pervading, as I am.
It is like light joining light, when many lamps lighted from one
lamp are joined to another. The travail of duality is over and the
distinction of “I and thou” goes away. When creation starts again,
there is no rebirth for them. When creation comes to an end, there
is no death for them. Knowledge of Self secures them immunity"
from the bonds of birth and death and brings them to Me.

Nature (Maya) has acquired the name of Mahat Brahma (Great
Brahman), because it is the resting place of the primary elements. As
all changes arise out of this, it has also got the designation of the
original principle (Mulamaya). Those who hold the doctrine of the

221

unmanifest, call it unmanifest. Those who hold the doctrine of
Sankhya call it Prakriti (Primary nature). The students of Vedanta
call it Maya (illusion) . But what is the use of giving it other names?
It is really non-wisdom. Non-wisdom is that which makes one forget
oneself. It is eixtraordinaqy, that thougjht cannot penetrate this.
This is not the darkness, which disappears with light. Just as cream
gets separated from milk, if you shake the milk, but remains inside
the milk, making it thick if it is not churned, just as that is called
deep sleep, which is neither a condition of waking nor dream nor
Samadhi, so is this non-wisdom. It is like the sky, which appears
unchanging, when there is no wind. It is like something seen in a
distance, which one is unable to determine, whether it is a man or a
post. In non-wisdom, the true form of Self is not seen as it is; nor
is it possible to determine whether it is different from what it is seen.
When it is neither day nor night, it is called twilight. Consciousness
(Chaitanya) surrounded by non-wisdom which is called Kshetradna
(Self) is that, in which wisdom (realisation, Dnyana) is not there.
Nor is it felt that there is non- wisdom. Jiva (self) turns towards
non-wisdom without knowing his own true form. If you carefully
realise the intimate connection of Prakriti with Purusha, you would
see that this is the natural consequence of the prowess of Brahman.
Soul (Chaitanya) submitting to Maya (illusion) unmindful of its
pristine purity, moves in different forms. Like a pauper declaring
about himself that he is the king, like a person, who has fainted talk-
ing of seeing the heaven, when the Soul forgets its true nature, it
comes under the sway of unreality and whatever is seen is regarded
as the universe. It is like seeing things in a dream. This illusion
(Avidya) is always near Me, like a young wife, who is never away
from the husband. It is without beginning or end. It has indescrib-
able qualities. To describe it correctly, one should say it is nothing.
Its spread is immeasurable. It abides by non-wisdom and abides by
wisdom. Through original association with Me, it has the power
of self-conception. In its womb, the seed expands into the eight-
fold elements (Prithvi, Apa, Teja, Vayu, Akasa, Manas, Buddhi and
Ahankar). The first fruit of the contact of Prakriti with the Soul is
Buddhi (intelligence). The physical counterpart of this intelligence
is the mind (Manas). The consort of the mind is self-consciousness
and that gives rise to self-esteem (Ahankar). From this proceeds
the creation of the five elements. To these five elements are attached
attributes, which are known by the senses. This constitutes the self
(Jiva). Water and the seed coming in contact in the earth produce
sprouts, which grow into trees. Association with Me of the illusion

222

(Maya) gives different forms in the universe. There are various
ways, in which the embryo gets its final form. In the first of these,
the elements of wind and the sky predominate, and this is called
Andaja. The next is that, in which the two lower qualities are latent,
and in which light and water predominate, and is called Swedaja.
That, in which the earth and water predominate, and which consists
of purely the lowest quality, is called the Udbhija. The last, which
is called Jaraja, is that, in which the five senses of knowledge exist,
and which have brain and intelligence. Of this universal child, these
four kinds of creation are the four hands and feet and the physical
nature is the head. Activity is the middle portion. Retirement is
the spine. The eight-fold regions dwell above the waist. This child
of the universe is the child of Maya (illusion), which sustains it.
It has expanded into multitudinous forms. It has numerous limbs
and numerous ornaments and every day new names and new things
are being conceived. Of this universal child, the different worlds
are so to say the fingers, each of which has a ring in the form of
self-estimation. Prakriti (illusion) has in this way in the form of the
movable and the immovable world produced numerous children.
Of this universe Brahma (the creating god) is the morning, Vishnu
is the mid-day and Shiva is the evening. This world child sleeps on
the bed of the* great destruction and rises again with its erroneous
ideas at the beginning of the new age. This child engages itself in
false activities and games, and moves along the wheel of time. Desire
is its boon companion, pride its adornment and realisation of Self is
its death. Nature (Maya) has through its association with Me pro-
duced all this movable and immovable world in this manner. Hence
I am called the father of the world and this nature (illusion, Maya)
is called the mother and the whole universe is our child. A variety
of physical bodies need not make one feel, that in all this universe
there is more than one element. The mind, intelligence, etc., in all
living beings are the same. In the same body, there are many limbs.
In this universe, there are many things. Yet it is one. A tree grow-
ing from a small seed has many branches, some small, some large.
My relation to the universe is the relation of earth to the earthen
pot or of cloth to cotton or of waves to the ocean. The flame
and the fire are really not different. So is the universe
part of Me and the appearance of separateness is an error. If I with-
draw Myself from what is seen in this world, there would be nothing
left. A jewel cannot be concealed by its own lustre. The form of
ornaments does not destroy the quality of gold and a lotus, when it
blooms is still a lotus. Leaves do not cover the body, but give it

228

adornment. The seed of corn produces corn. The seed has lost
nothing. It has expanded. You cannot try to find Me by removing
the world, because it is all Me in the form of this world. Make up
your mind on this issue. Though all living beings appear different
yet there is a single quality, which constitutes all these bodies. The
experience of misery or unhappiness is like the sight of one’s own
death in a dream. The jaundiced eye looks yellow itself and finds
also all the things yellow. Clouds become visible in sunlight and
appear to go away when the sunlight has gone. Is anyone ever
frightened by the shadow caused by himself ? The different bodies
of Mine appear in these different forms, but there is a common tie
in them all. Liberation is to know Me in My true form. The man
of non-wisdom is in bondage, as he does not know Me, but dwells
on the multiplicity. In what attributes I appear in this bondage ?
What are the obligations of that attribute ? What is the name and
form ? How is it born ? All this, I tell you now.

The nature (Prakriti) produces three attributes, which are known
at Satva, Rajas and Tamas. The Satva is supreme. Rajas is the
middling and Tamas is the lowest. In the same irftelligence, all
these three arise just as the same body goes through childhood, youth
and old age. In pure gold, the greater the alloy, the lesser it appears
in the touch. The sense of fatigue comes to start with and then one
becomes indifferent towards the body and ultimately falls into deep
sleep. The increase of unwisdom brings about these three qualities
in this manner. These three-fold attributes indicate a triple men-
tality. How can the Soul have anything to do with it ? It is because
the self is conscious of the body and acquires self-esteem, (Ahankar) ;
then from the birth to the death, he thinks of himself as the body and
hence undergoes the troubles arising out of the nature of the body.
The fisherman gets hold of the fish, because the fish swallows the
hook being tempted by the bait. Satva (thought attribute) lays for
one the trap of happiness and knowledge. For the individual (Jiva),
who feels elated at things, which he gets to know, his glorification
itself is his bond. He takes pride in the fact that he is more lucky
than others and that he has more comforts or more pleasurable ex-
periences. Learning produces in him an over-rated self-esteem. In-
stead of feeling miserable, that he has lost sight of true wisdom, viz.,
the realisation of Self, he is puffed up with the knowledge of physi-
cal things. It is like an emperor in a dream begging and rejoicing
when he gets a little more. An individual self identified with the
body must go through all these experiences. He is clever in activi-
ties, clever in rituals, he is well-informed, he compares himself to

224

others and rejoices in his excellence. He belauds his own intelli-
gence. All this joy and knowledge itself become the bond of the
Soul. It is like a lame person leading an ox.

Now let Me tell you how the Rajas (physical attribute) binds
the body. It is called Rajas, because it pleases the mind and keeps
alive passions. When this enters the mind, desires become the reins
of the self. The mind flies like wind and the desires go even further.
It is like butter poured into the fire, which inflames it further and
which when inflamed consumes everything without discrimination.
When desires are inflamed, misery takes the appearance of happiness.
Discontent overpowers everything else and the accession of nothing
gives satisfaction. A man, who will risk his life for a trifling game
and for two pins, will think that he has attained everything. He
worries about his present possessions and what will happen after they
are gone and so immersed in endless desire, he sets up endless activi-
ties. Even if he is sure of heaven, he is worried as to what he will
eat there and this anxiety leads him to the performance of rituals, of
which he performs many. He builds temples, has tanks dug, but he
does everything with an object. Just as the wind blows at the end
of summer day and night, so is he always engaged in this calculation.
Quickness has been associated in literature with the fish, lightning and
the eye-lashes of women. But Rajas in quicker than all these. It
makes an individual attached to the search for comforts and drags
him into the fire of activity. The bond of his desire survives even
his death.

I will now tell you the characteristics of Tamas (darkness attri-
bute) . This is like a dark cloud in a dark night, a screen which pre-
vents even mundane sight from looking at things. Its most intimate
relationship is with non-wisdom (Adnyana) and deep delusion is pro-
duced therefrom. Thoughtlessness is the dominant note of this
attribute. Ignorance is its characteristic fruit. Its immediate result
is to surround on all sides the individual (Jiva), who comes to regard
the body as the Soul. When Tamas predominates in living beings,
it leaves room for nothing else. Heaviness of all senses, dullness of
mind and intense laziness arise out of it. Stretching out the limbs
and a distaste for all work with a plethora of yawns are its visible
symptoms. With open eyes, the man of Tamas sees nothing and he
talks to himself irrelevantly. From all his activities,- he turns to
sleep, just as a stone when dropped falls straight to the ground.
Nothing would make him active. He forgets good things as well
as bad. He only desires to lie, where he is. Sleep alone attracts
him and nothing else will tempt him. If he were to live for a million

225

years, he would want to do nothing else except sleep. Even when
he is travelling or resting, he goes to sleep. He does not know how
to behave or how to address or how to make out either the rich or
the poor. Like a butterfly plunging in the forest Are hoping to extin-
guish it with its wings, he rushes into rash actions. He rejoices in
wrong deeds and gloats in error. Sleep, laziness and wrong-doing
are the three bonds of Tamas, which bind the Soul, that is otherwise
without attribute.

A man’s self acquires the characteristics of that attribute, by
which it is born, in the same manner as Are appears like wood, when
the wood is burning. Space appears like a vessel, when confined in
the vesssel and the full disc of the moon is seen in the waters of the
lake when they are still. Like winter having its sway, when summer
and autumn have gone or like sleep when a man is neither dream-
ing nor waking, Satva gains in strength when Rajas and Tamas are
suppressed and makes people say that they are happy. When Tamas
is in the ascendant, there is error and laziness, and when Rajas pre-
dominates, there is the attraction of worldly and ritualistic activities.
Like the smell of lotus flower in spring, knowledge exudes from him,
in whom Satva (thought attribute) is in the ascendant. Discrimina-
tion dwells on the threshold of every one of his senses and even of his
physical limbs. As the senses themselves know their way, discipline
is as it were his guard of honour. The ears decline to hear what they
should not, the eyes to see what they should not and the tongue to
speak what it should not. The senses take no cognizance of what is
forbidden, just as light does not meet darkness. Like a flood in the
river in monsoon, his understanding is full of new thought. His
mind takes survey of knowledge, as the full moon spreads its light
over all things in the horizon. His mind turns away from sensual
pleasures. He becomes purposeful and wishes to withdraw himself
from worldly happiness. When the Satva is in the ascendant, it is
a great good fortune, because, while maintaining purity of action
the man drops the body, which alone is the means of enjoyment
of fruits. It is like an honoured guest arriving accidentally on a
festive day, when all the good things necessary for the reception are
ready, or like fame being attained by those who have great wealth
and who are of charitable disposition. If he is reborn, he gets his
birth where the means for the advancement of wisdom are abundant.
He never lacks anything, like a king who moves from his capital into
the jungle. A lamp, which has been moved from one village to the
other, will give the same light in the other place. When Satva in-
creases, knowledge is purified and the understanding gets successive

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waves of new thought. This ultimately enables him to distinguish
between the five physical elements and his Soul, which is the thirty-
seventh after the thirty-sixth attributes are accounted for, which is
the twenty-fifth after the twenty-four (qualities) and which is the
fourth after the three Gunas, the Soul, which is supreme and inimit-
able and without which the body could not function.

The dominance of Rajas is marked by intense physical activity.
The senses act uncontrolled like the whirlwind, which draws in its
vortex everything. Like sheep grazing in a field, he turns to every
thing and he covets his neighbour’s wife. His greed encompasses
everything, which he has not got and if occasion arises, he is
ready for any kind of activity. He does not turn back, however big
the enterprise might be, whether it is the building of a temple or the
performance of the horse sacrifice (Ashwamedha) . The building of
new cities, of lakes, wells and gardens in the midst of a desert and
the performance of projects on a vast scale, do not reduce his desire
but increase it. The sharpness of fire or the extent of the ocean do
not measure the strength of his ambition. Carried forward by hopes,
the whole world is too small for him. If in this state of mind, a man
dies he will undoubtedly be born a man, but he will be accompanied
by his greed. If a beggar were to live in a palace, will he ever become
a king ? Bullocks might carry royalty to their marriage, but they
secure nothing except grass as food. Such a man finds
his being, where day and night, there is no peace. He is born, where
activities are going on.

When Tamas is in the ascendant, when mind is as dark as the
sky on a new moon day without the light either of the sun or of the
moon, the heart is without discrimination, without energy, and placid;
error is outside and inside his body and everything he does is, there-
fore, stupid. His understanding becomes dull, harder than stone
and memory is scattered to the winds. Evil actions are constantly
attendant on his senses and death finds him reborn amongst the
wrongdoers. A special point about him is, that he rejoices in wrong,
just as an owl is glad when it is dark. Evil stimulates him and his
senses run there. He is inebriate without drink. He raves without
delirium and he is stupid without a feeling of real love. His mind is
not there and yet it is not Samadhi. Under the infiuence of pride, he
is completely helpless. Death in this condition merely reproduces
the same life. The seed of mustard can only produce mustard. If
after a lamp is lighted the fire is put out, it still exists in the form of
a lamp. The mental attitude of Tamas can produce nothing else. It
leads to inferior existence. Whatever leads to the increase of Satva

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is regarded as good actions. It produces unsullied results leading to
an increase of happiness as well as knowledge. The product of Rajas
is bitter, beautiful outside but of bad taste, ending in unhappiness. It
is like the fruit of the Neem tree^ poisonous inside. Action arising
out of Tamas leads to darkness, as a plant from the poisonous root
can be nothing but poisonous. Satva lays the foundation of know-
ledge, just as the sun causes the day. Rajas causes greed, just as
duality is caused by the forgetting of one's own true form. Tamas
gives rise to illusion, recklessness and ignorance. Rajas and Tamas
are pitfalls in the path of knowledge. Satva is the only sure means
to the knowledge of Self. It is the foundation of discipline. The
unbroken observance of Satva secures the kingdom of heaven after
death. Rajas only secures a reproduction of this life, that makes for
happiness and unhappiness, so that the travails of death are always
there. Tamas leads to inferior existence and hell. It is Brahman,
Who, assuming the attributes of the three Gunas, acts in accordance
with their peculiar characteristics. Just as when a king is dreaming
of a foreign invasion, he is both the victor and the vanquished : there-
fore, the high, the intermediate and the low attributes are merely a
matter of appearance; otherwise there is nothing but pure Brahman.
It is the prowess of Brahman that makes visible in the body the three-
fold attributes. When wood burns, fire appears in; the form of wood.
The tree contains the earth and water, which went to make it. Milk
alters itself into curds and sugar is nothing but what was contained
in sugar-cane. So the Soul gets bound through its connection with
the body and mind to the three Gunas. This thraldom does not,
however, interfere with the process of liberation at the hands of the
sages. These three attributes might appear dominant in the body.
Yet they do not affect Brahman, Who is beyond them. The Soul is
untouched by these three attributes and the dawning of (Dnyana)
wisdom indicates the Soul as separate from the body. In fact, it is
like waking up from a dream. It is like seeing one's own image in
the water multiplied as the water is bubbling. It is like a male actor
dressing up as a female but without acquiring any female qualities.
The Soul is untouched in this manner by the three attributes. The
sky is the same, though the seasons change. The Soul is therefore
free from the three attributes and on being recognised draws into
itself all consciousness of individuality. Wisdom (Dnyana) discloses
that the Soul is not doing activities, but is a witness. It is the Gunas
which produce actions. Spring is not seen, but its results on trees
are evident. Similarly is the Soul, though unseen, separate from the
attributes (Gunas). The sun causes many things such as the fading

22g

of the stars, the fire in Suryakanta, disappearance of darkness and
the opening out of lotus, and yet the sun is untouched by any of these
phenomena. So is the Soul inside the body, the fount of real power
and unconcerned with actions. It is the light of the Soul, which dis-
closes the Gunas. It is the prowess of the Soul, which increases them
and yet the Soul is unconcerned. When wisdom brings the realisa-
tion of this, the man is said to be beyond Gunas (Gunatita). The
Soul, when realising His true condition through Dnyana (wisdom)
attains My power, in the same manner, as the river reaches the ocean.
It is, as it were, the parrot flying from his perch and resting again on
the branch of a tree. The original, when realising (Aham Brahma)
‘‘ I am Brahman ” goes beyond the Gunas. It is like the awakening
from deep sleep. It is like dropping the mirror, which was giving
images of happiness and misery. It is freedom from bonds. From
identification with the body and in the ocean of Brahman, self and
Self meet as waves. The attainment of My form is instantaneous,
just as clouds disappear at the end of the rainy season. The Soul which
is part of Me, though abiding in the body, is not touched by the at-
tributes of the body. A lamp in a glass house radiates its light un-
obstructed. The forest fire is not put down by the water of the
ocean. The manifestation of Gunas does not then interfere with
faith in Himself. Each successive phenomenon, which happens in
and to the body is observed by him indifferently. After this internal
steadiness, he is indifferent to what his body is doing. The wise man
(Dnyani), who has abandoned contact, has no attraction towards the
body, any more than the serpent has towards the skin, which he has
abandoned. A lotus, which has expanded and sent out its smell to
heaven, does not again close up. After union with Brahman, the
obligations of the body disappear. Therefore love and death and all
the three Gunas remain in the body, whereas the Soul finds union
with Brahman. It is like confined space in a vessel joining with the
sky, when the vessel is broken. When consciousness of the body is
gone, nothing is left except Brahman. Such a soul, though moving
in the body, is beyond Gunas.

Arjuna says to Shri Krishna: What will be the characteristics
of the sage, who has gone beyond the Gunas ? How can he ward off
the Gunas ?

Shri Krishna says to Arjuna : When Rajas increases in the body,
it leads to activity. Through intelligence following the trend of
desire, action results, but for such a sage who has gone beyond the
three attributes, the goal of all is Myself, and even if action does not
result, his mind is not pained. When Satva is on the increase, know-

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ledge increases and with it the pride of knowledge. When illusion
increases, knowledge is ignored. Nor are actions started. But the
sage is not unhappy. Just as the sun is indifferent to the threefold
time during the day, so is he indifferent to what is happening. He,
who has become perfect by Dnyana (wisdom) , cannot have any lustre
added to him by Satva, just as the ocean cannot increase its water by
rain. Nor will pride of action come to the sage, when doing anything
any more than the Himalaya will tremble through cold. Illusion will
not take away his wisdom, any more than the heat of summer will
make fire hotter than it is. The sense of unity, which he has develop-
ed, tells him that he himself constitutes the body and all that is hap-
pening there and, therefore, there cannot be any loss or gain. To
him, the body is a temporary resting place, a camp when travelling.
He does not indulge in any actions, pursuing the end of the Gunas,
just as the banners on a battle field do not share the joy or sorrow of
victory or defeat. His indifference is comparable to the indifference
of life in a body, a guest in a house or a pillar in a public square. He
is not moved or shaken by the movements of Gunas like the Meru
mountain with the movement of clouds. The sun is not swallowed
by darkness; the sky is not moved by the wind. Dream is never
real to the waking man. The awakened Soul is thus free from
Gunas. He is the spectator at a distance of the merits and demerits
of the puppet show of the Gunas. He knows that Satva would result
in good actions. Rajas in passions and Tamas in error, but he is not
touched by them. He also knows, that the peculiar way, in which
these Gunas act, is the result of the power of Brahman, just as the
activities of people are made possible by the sun. The moon causes
the tides as well as the unfolding of the lotus without being affected
by these phenomena. Though the wind is moving in the sky, the
sky is not moving. The sage is therefore steady. Just as the
cloth is nothing but the cross-threads constituting it, so he knows that
the world is nothing but Myself. He holds an equal balance between
happiness and unhappiness just as the love of the Lord is available to
devotees as well as to others. When in the waters in the form of the
body, the fish in the form of the mind begins to play, bonds arise in
the nature of happiness and unhappiness. But he is without con-
sciousness of the body and with his mind engrossed in Brahman.
After harvest, there is no scarcity of seed. The river makes a noise
as it is moving, but this noise comes to an end, when it joins the ocean.
To the pillar in the house, the passing of the night and the dawning
of the day are both the same. Similarly are happiness and misery to
the Sou] inside the body. To the man, who is fast asleep, it does not

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matter whether his bed companion is a fairly beauty or a serpent. To
him, who is absorbed in Brahman, happiness and misery do not mat-
ter. Cowdung and gold are the same to him. A jewel and a stone
are the same to him. His sight has found equanimity. Even if
heavens were to walk to his door or a tiger came on his threshold to
eat him, his absorption in Self will not be disturbed. A dead body
cannot be made alive again. A dead seed cannot sprout. So is his
steady intelligence, which cannot be detracted. If he gets homage
from people in the belief that he is Brahman or if he gets insulted by
them in the belief that he is unclean, he is indifferent. Ashes can
neither burn, nor be extinguished. Praise and insult appear the same
to him, just as in the house of the sun, there can neither be a lamp
nor darkness. Whether he is worshipped as a deity, imprisoned as a
thief, elevated to the throne as a king, his friends and relations
come to him, or enemies trouble him, he is indifferent like the sun.
His equanimity is never broken, just as the sky remains the same
during the six seasons. Whatever he does, he knows in his heart to
be equivalent to zero. He never starts an action through desire.
Desire for fruits never remains in his heart, because the fire of
Dnyana (wisdom) burns it away. He has no ambitions in this or in
the other world. He accepts whatever comes to him of its own. His
heart is like a stone, incapable of happiness or misery. He is neither
contented nor discontented. He neither takes nor gives. Such is the
behaviour of the man, who has gone beyond Gunas.

I will now tell you the means of reaching this position. He can
destroy the Gunas, who without notion of duality in his heart, is
devoted to Me. I am to this world, what a jewel is to its own lustre,
what liquidity is to water, what space is to the sky, what sweetness
is to sugar, what fire is to the flame, what the bud of the lotus is to
the lotus, what the tree is to the leaves, branches and fruits. A large
collection of snow has got the name of Himalaya. Milk in a certain
condition gets the name of curd. So what is called the universe is
nothing but Myself. The moon is not different from his fifteen sizes
which are visible during the bright half of the month. Ghee when it
sets and become solid does not cease to be ghee, and a bracelet
never ceases to be gold. Cloth and threads are one, except on a close
analysis. An earthen pot is nothing but earth. In order to And Me,
it is necessary to look beyond the world. I exist in the form of this
world. A firm belief of this kind itself constitutes an unbroken
devotion to Me. Doubts as to this detract from that devotion. Get
over the feeling of distinctions and with a single purpose, consider
the universe including yourself to be Brahman. You must regard

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yourself as part of the universe, as a golden bead fixed on a golden
ornament is nothing but gold. A ray of the sun is not different from
the sun. Be firm in this belief of unity. A speck of snow is not
different from the Himalaya. Nor is a speck of earth different from
the earth. The smallest wave is a part of the ocean. So are you, not
separate from Brahman. With this belief firmly established, the
feeling of real unity will grow and that is what is called devotion
(Bhakti). Guidance from this sense of unity is itself wisdom
(Dnyana). This is the final goal of Yoga. Just as between the
cloud and the ocean, when rain is falling, all the three appear to be
one, so must be the consciousness of unity (between the three, viz.
the universe, the individual and Brahman). Space contained in the
well and the space contained in the sky are the same. So are the
awakened soul and Brahman one. From the sun to the refiection of
thajjum in water, there is the light of the sun. So is for the sage
the feeling of “I am Brahman” all over the universe. When the
mind will admit nothing else except the notion that “I am Brahman,”
the highest branches of learning disappear. A lump of salt, when
once dissolved in the ocean, cannot dissolve any more. When the
straw has been burnt out, fire is also put out. When duality has been
removed, wisdom (Dnyana) itself goes away. Then the feeling that
“I, the Lord of the imiverse, am great, and My devotee is a humble
human being” also goes. There is eternal unity. It is then an abuse
of language to say that the sage conquers the Gunas. When there is
complete unity, who will conquer whom. This condition briefly is
the condition of Brahman and whoever has unbroken devotion to Me
will attain it. However quickly the Ganges might flow, it cannot go
anywhere except to the ocean. Equanimity arising out of wisdom,
and devotion towards Me, would lead a man to Me. Not only is this
the condition of Brahman, but it is also what is called Moksha (libe-
ration). I am speaking of devotion to Me and you might therefore
think that this means of devoting yourself to Me is separate. In
reality, there is nothing but Myself. I am Brahman and the universe
IS not separate from Me, any more than the moon and the moon-
light are separate from each other. Unshakable, eternal, sacred,
the seat of unrivalled and immeasurable happiness, I am the goal of
Dnyana (wisdom), I am the final appeal of all doctrines, I am the
resting place of My devotees.

CHAPTER FIFTEEN.

Wisdom (Dnyana) secures salvation (Moksha), but who can
acquire this Dnyana? In order to digest it, absolute purity of heart

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(Chitta) is required. Without renunciation, wisdom will not abide.
I have mentioned to you who will get the spontaneous feeling of
remmciation. Just as a man on being informed that the food is
poisoned, gets up from his meal, so on the realisation that all worldly
things are ephemeral, the feeling of renunciation arises. Worldly
life is comparable to a tree, as you will see hereunder.

In the search for the true nature of Self, the greatest obstacle
arises from what appears to be the universe. Really this is not a
world but a tree. It is, however, different from an ordinary tree,
which has' a root at the bottom and branches above. In an ordinary
tree, if the root is cut away and burnt out, the whole tree falls to the
ground, but the worldly tree is more difficult to get rid of. It has its
root on top and it has its expanse underneath. It is like the rays of
the sun reaching us down here, while the sun is in heaven. The
single tree as it were embraces everything, which is seen in this
world, just as the sky is filled up with water at the end of the crea-
tion, and the night is filled with darkness at sunset. There are no
fruits to taste. There is no smell to the flowers of this tree. What
there is, is the tree itself. While in the main the roots are above,
the roots, instead of going down into the ground, go above. There
are also roots underneath. It is, like the Pipal tree, spread out
indefinitely. While most of the branches are spread underneath,
there are also branches above. The sky is merely a creeper running
on this tree. The wind is merely its extension. This is the tree
which causes the threefold condition. This tree has been known as
Ashwattha. Having regard to the unity of all things, it would not
be right to describe the upper and the lower part of this tree, but
if the upper part were discussed by itself, it is Brahman. He, whose
note is the source of all soimds, who is the smell, which is the origin
of all smells and the spontaneous joy, which arises without the ex-
perience of any objects of senses, is here. He is away from Himself
and behind Him and in front of Him, He is nothing but Himself.
He is seen by HimseM. Nobody can see Him. He is invisible.
That is Brahman, Who when broken up in two and when He acquires
duality and receives a name and a form, spreads out in the world.
He is the seat of pure wisdom (Dnyana), in which there is pure
joy undiluted by the differentiation of what is known, the knower
and the process of knowing. He neither acts nor is acted upon. He
is neither dual nor one. He alone knows Himself. What is called
Maya (illusion) does not exist and is merely known like children of
a barren woman. It is neither true nor false. It leaves no room
for thought and yet it has been known in this world to be external.

288

It is as it were a box containing numerous elements, a shape of the
cloud in the form of this world, or a folded packet of the cloth in
the form of this universe. It is the seed, of which this universal
tree is the product. It is the screen, on which the picture of the
universe shows itself. It is that, which lights up knowledge, other
than knowledge of Brahman. This is Maya, which is attached to
Brahman and yet is not part of it. It is lighted up by the lustre
from Brahman. Sleep, which has been brought by oneself, takes
away consciousness. The wick of the lamp itself can put out the
lamp. It is like a young woman in her dream, waking up her con-
sort for an embrace, but the consort has not been there. Such is
the Maya with reference to Brahman and it is the root of the tree of
this world. The non-wisdom, which has the form of Maya, is
attached to Brahman. Pure non-wisdom is the inntermediate con-
dition between sleep and dream and both sleep and dream are the
result of this intermediate condition. Such is the description of
Maya in Vedanta, but in one word, it is the root of the tree of this
world. There is a four-fold expanse from this main root. The
tender leaves of this tree are in the form of the tendencies towards
wisdom. Then there is a sprout in the form of pride (Ahankara),
which goes downwards in three directions, viz. Satva, Rajas and
Tamas. Further, consciousness arises therefrom and increases the
feeling of “I” and ^‘You.” Then comes the off-shoot in the nature
of the mind. When this has taken firm root, the water of doubt
(Vikalpa) brings forth further branches. Then come the five-fold
elements, viz., earth, water, wind, light, and space. Then come
the five senses in five corresponding objects. Then comes sound,
which fills the air and increases the desire of hearing. Then comes
touch, which brings with it the desire of various forms of enjoyment.
Then comes form, and the eyes are bewitched with the variety of
forms. Taste brings with it corresponding search and smell
stimulates the all-factory. In this eight-fold manner, the tree is
spread out as a tree. It is like the waves of non-wisdom on the
ocean of Breihman. Just as a man, who is dreaming of his relations,
is nothing but himself, so the expanse of the universe is merely
a dream of non-wisdom. The growth of this tree is called Ashwattha
(downward). “Shva” means to-morrow, but there is no constancy
in this world, even during the time it takes to pronounce this
syllable. In a second clouds will have different colours. Lightning
will have travelled a huge distance. Water will not stay on a lotus
leaf that is in motion. The mind of a man, who is frightened,
will wander. So it is with this tree, which is called Ashwattha
changing from moment to moment. The description of the Pipal

284

tree by way of Ashwattha in popular parlance is not correct. In
the form of vapour, the clouds take over the water of the ocean and
this water is returned to the rivers. Therefore, the ocean is constant.
It appears always full, but this is all due to the relative functions
of clouds and the rivers. So the birth and death of this tree is so
quick, that it is impossible to determine. Hence it has eternal
quality. When a carriage is moving quickly, the movement is not
detected and it appears to be stationary. The branches of this tree
in the form of living beings, etc., with the passage of time come
down and millions of new sprouts come up again. But when one
complete set of branches has disappeared and another has come in,
it is difficult to know like the movement of clouds in the monsoon.
At the end of the age, this tree in the form of universe drops down
and at the beginning of a new age, it rises again. One age of Manu
after another follows one dynasty after another. It is like the
growth of sugar cane. At the end of the Kali age, this tree will
abandon one of its barks and a new bark will grow. At the end of
the year, another year follows. At the end of the day, another day
follows. It is like the movement of the wind, not capable of being
detected. What has gone is quickly replaced in this tree of the
universe, like the stream of a river, in which the water is constant.
In the twinkling of an eye, a million waves pass over this universe.
It is only the man, who lacks wisdom (Dnyana), who thinks it
constant. The crow turns a single pupil very quickly, giving the
impression that he has two pupils. A top, when it turns on the
ground very fast, appears to be fixed on the ground. A glowing
torch when turned round in the hand, appears in the form of a wheel.
So is this universal tree subject at every moment to the succession
of birth and death and regarded as constant only by the stupid.
In an ordinary moment, this universal tree has million movements
and whoever has seen that, knows its transitory nature. It has no
real existence and only those who lack wisdom think of it as real.
Those who, on the other hand, have realised that beginning from the
root right up to the fruits, this tree is unreal, are men of wisdom
(Dnyana). They are worthy of reverence. They reach the final
goal of Yoga. Their greatness is indescribable. The branches of
this mundane tree shoot out above as well as below and those that
shoot below acquire new roots, which again sprout in their turn.
To recapitulate this, from the seed of non-wisdom (Adnyana), the
eight-fold creation (Prakriti) arises. The process then goes on and
the four-fold section of living beings are produced in the form of
branches of this universal tree. In each of these, eight million
four hundred thousand species are created and that constitute the

285

living world. In this again the three-fold distinction of male,
female and neuter comes up. The branches produced in this manner
join up with one another, according as they find scope. What
guides them is the dominant attribute (Guna). Along the branch
of Rajas move one race of human beings after the other and in this
sprout of Artha and Kama, enterprise (Purushartha) produces the
fruit of momentary worldly happiness. In the branch of activity,
through greed, good and bad actions grow and when the sap of merit
(Punya) does not flow any more, the branch of the body comes to
an end and new branches grow. The wind of Rajas shakes the
whole tree at all times and then the terrible blizzard of Tamas comes
up, when in the human branch, mean desires sprout up producing
evil. Error then multiplies and from the roots of evil action, a new
branch of rebirth comes up. The human branch gets fixed up in the
lower regions with other species. Similarly there are branches of
this universal tree representing the vegetable world, mineral world,
earth, stone, etc. All this is regulated according to the law of
Karma and the lower roots are in human life. Really speaking
therefore, the human life is the centre of this tree. The fact to re-
mark is that it is the centre, viz., human life, which is most im-
portant. The roots send support to the centre and so do the bran-
ches. The human body is from this point of view the most import-
ant, as it is from that body that action both good and bad comes,
which in its turn produces definite fruits. The human body is the
root of that branch of the universal tree, which leads to activity.
The oscillation of Gunas goes on until Tamas works up too far.
Clouds of Satva arise and in the human branch, through this Satva,
sprouts of good desire grow from which the fruits of merit (Punya)
come up. Then wisdom (Dnyana) dawns and knowledge advances.
Energy and thought begin to be seen. Discrimination adorns this
branch of Satva. Good deeds, the pursuit of Vedas, meritorious
action, sacrifice and other rituals, are seen on this branch. The
practices of Yoga and asceticism and renunciation then appear as the
most tender leaves. Superior discipline and steadiness take these
sprouts in higher regions and this branch then wafts by the Satva
wind. Performance of duty (Dharma) then shoots up and the fruits
in the form of heaven appear on this branch. These branches then
approach liberation itself. There are other branches that constitute
the sun, the moon and other constellations and other schemes of
life such as Pitras, Rishi, Vidyadharas. There are still other
branches, which constitute the life in other planes and which acquire
different, fruits, each branch greater than the other and more exten-

286

sive than the other, with fruits innumerable. A still higher branch
represents the life, even of the ministering angels (Brahma, Shiva).
Just as in an ordinary tree, the weight of the fruits tends to take
the branches down towards the root again, so in this tree everything
tends back to Brahman. You will thus see that the branches go
not only lower down from the world of human beings, but higher up
from that world. You may wonder how it is possible to destroy
such a large tree as this, whose upper branch reaches the highest re-
gions and whose root is in formless Brahman, whose lower branches
envelop the movable and immovable life, whose middle branches
contain the whole of the human world. But you need not be
afraid. A child is afraid of a bogey, but it can get over it easily.
Castles in the air come down of their own accord. The horn of the
hare can be broken (because it does not exist) . Similarly it is not a
big trouble to destroy this tree of the world, which is not real. It
is like a house full of “children of a barren woman.” It is like
conversation in a dream. If this tree, as I have described it, were
real, no one would deal with it. It is like serving a king with butter
from a tortoise (who cannot produce butter). The waters of the
mirage are only real at a distance. You cannot grow rice and plan-
tains out of them. When the root is false, how can the fruit be real?
The root of this worldly tree is non- wisdom (Adnyana). In a sense,
there is no end to the expanse of this tree. There is no awakening,
till sleep survives. There is no light in the night. So long as
knowledge of Brahman is not there, there is no limit to the expanse
of this tree. When there is wind, there are a million waves on
the ocean. When the sun goes down with sunset, the mirage also
disappears and when the lamp is put out, the light also goes out.
In order to end this tree, you have to strike at the root, viz., at non-
wisdom. This tree has been called eternal. As there is no truth
in the origin of this tree, it cannot produce truth; and where three
is no truth, everything is negative and a negative is eternal. He,
who is not born, cannot have a mother. Nor can there be astro-
logy of the child of a barren woman. What does not exist, is eternal.
So long as an earthen pot is not moulded, there is no earthen pot.
In this way, this tree is without a beginning and without an end.
Yet whatever is seen in ordinary life is not real. The mirage dose
not rise from a moimtain. Nor does it meet the ocean. It is just
in the middle and unreal. Similarly this tree has neither beginning
nor end, but it is in the middle as an unreality. It appears attractive
like the rainbow. It acts on the ignorant, in the same manner as
a juggler misleads people. The sky is not of blue colour, but it

287

appears blue. This tree, therefore, appears in one form in one
second, but it is never the same. Things seen and experienced in
a dream are of no use in waking life. Similarly this transitory
existence of the world is merely an appearance. While superficially
it seems as if it is there, when one goes to find it, he does not find
it. It is like the antics of a monkey refiected in water. The waves of
this worldly life appear and disappear so quickly, that even lightn-
ing cannot catch it up. At the end of summer, it is difficult to say
from which direction the wind is blowing, (it is blowing from all
directions.) It ought not to be difficult then to destroy, what has
neither beginning nor end and whose existence is doubtful. Non-
wisdom secures it its existence and knowledge of Self will destroy it.
There are no other means and if you get mixed up with this tree,
you will move up from one branch to the other, from the lower to
the highest and from the higher to the lower. Therefore destroy
them all, but make your effort intelligently. If sticks were thrown
at a rope, in the belief that it is a serpent, the labour is wasted. It
would be like a man being drowned in a river, where he has gone to
fetch the boats in order to cross a mirage. If you therefore try to
destroy this world by wrong means, it will rebound on you and the
obscuring of Self only strengthens the hallucination of the unreality.
A wound in a dream can be put right finally by waking up and not
by the application of any medicine. The root of non-wisdom must be
destroyed by the axe of wisdom. This axe cannot be held by the
intelligence except by renunciation (Vairagya). When the feeling of
aloofness grows, intelligence will turn away from the highest worldly
enjoyment, as a man turns away from the food, which the dog has
vomitted. The practical feeling of aloofness means that the heart
turns away from all objects and then the sword of wisdom would be
plunged deep into non-wisdom, after removing the scabbard in the
form of consciousness of body. This sword is sharpened from the
stone of discrimination, it is chilled into the wisdom of Brahman
and polished by the doctrine of unity. Holding its handle in the
form of determination and with faith in the mind, it should be tried
once or twice. And then in this condition of Yoga, there will be
nothing to hit it with, as there will be complete unity. This sword
in the form of knowledge of Self will destroy this tree of the universe,
as the wind scatters the clouds and the sun destroys darkness and
waking destroys a dream. It will disappear as the mirage disappears
in the moonlight. One should realise his true Self, which has no
form and no possession. A stupid man by means of a mirror in-
creases the images, but you must not do so. The Self is to be rea-

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lised in the same manner, as one knows that there is water running
under the ground, though a well has not been dug out, or as the re-
flection in the water merges in the original, when the water dries up,
or space contained in a vessel merges in the large space, when the
vessel is broken, or fire loses its strength, when the fuel is exhausted.
Realising one's own Self is like the tongue tasting itself or the
eyes looking into their own pupils. It is like light mixing with
light the sky overtopped by another sky, water filled in a vessel made
of water. To realise one’s Self, there must be unity (Adwaita) in the
mind. A sight without there being any one to see it or anything
to see and a knowledge without there being any one to know it or
anything to know, is the pristine condition of Self. In search of
Him the Shastras have an elaborate scheme of names and forms to
be recited by the tongue. Sages tired of this world as well as of
heaven and with a desire not to be reborn resort to aloofness (Vai-
ragya), go beyond this world and cross the region of action towards
the place of Brahman. They leave behind even their pride of wisdom
and endeavour to reach there. In this way, a creeper in the form of
dfferent worlds goes on mounting up, but it is fruitless. Non- wisdom
(ignorance, Adnyana) with reference to the real nature of Brahman
secures expansion of this world and that itself has created in this
world the feeling of ‘T” and “thou.” One must attain by oneself
the original condition of Brahman without the encumbrance of this
world. In the same manner as snow is cooled by its own coolness, once
realisation has come, there is never any return therefrom. It is like
the meeting of water with water at the time of the great destruction.
It is truly the meeting of wisdom with wisdom (Dnyana with
Dnyana). The clouds leave the sky at the end of the rainy season,
but the sky is not sorry for it. So in the mind of such a sage, there
is neither illusion nor pride. They look at him from a distance but
could not come near him, in the same manner as relations do not
want a man, when he is poor and helpless. A plantain tree after it
has borne fruit falls down. So after the realisation of wisdom
(Dnyana), all actions gradually fade away. As the birds run away
from a tree, which has caught fire, so doubt goes away from him.
That part of his intelligence which is likely at any time to turn to evil,
because it sees the distinction (between “I” and “thou”) cease to
function altogether. The sight of Self destroys ignorance as well as
pride of body, as the sun destroys darkness instantaneously. When
the life has gone, the Soul leaves the body. So the seed of illusion,
which is duality, disappears. With the duality goes away also the
dual nature of experiences, which arise in the body such as happiness
and misery, joy and sorrow, etc. Ascending a throne or death in a

2S9

dream does not cause joy or sorrow after waking up. A serpent
cannot stand before an eagle. So merit and demerit (Punya and
Papa) arising out of happiness and misery do not trouble him. He
leaves whatever is imreal and picks up what is real, viz., knowledge
of Self. The sun by means of his rays takes up water out of the
rain, which falls from the sky. So doubt with regard to the true
nature of Self spreads out Brahman on all sides, but the second sight
of wisdom enables one to see complete unity. Even discrimination
itself is lost in the realisation of Self, as the flow of the Ganges Anally
dsappears in the ocean. Space, which is everywhere, cannot see
anything, which it does not envelop. So his mind, free free from all
desires, believes that everything belongs to him. In a burning moun-
tain, the seed will not sprout. So all waves get calmed in his heart
As the full moon is complete on all sides, his heart is likewise full at
all times. He is incomparable. Objects of senses cannot abide for
him, any more than minute dust can stay before the wind. In the
fire of wisdom (Dnyana), he has burnt all desires. He attains his
own form, just as gold when purified becomes pure gold. That
position is indestructible. That position is supreme, which is seen
without sight, which has grown without process of knowledge and
which cannot be described or identified as anything in particular.
Neither the biggest lamp, nor the full moon, nor the sun itself that
gives light to this universe, will be; able to show it. It is his un-
realised form, which shows the universe itself. When an object is
seen, which may be either a piece of shell or a rupee, the greater the
feeling that it is not a piece of shell, the greater will be the realisa-
tion, that it is a rupee. Similarly the more one feels that the thing is
not a rope, the more he comes tq realise that it is a serpent. The
moon, sun and other luminary objects can shine only, when He is not
there. His lustre envelops everything including the sun and moon.
The lustre of Brahman it is, which enables anything to shine. When
Brahman appears, the universe including the sun and the moon fades,
just as the moon and the stars fade when the sun appears. As the
dream disappears on waking, as the mirage disappears in the even-
ing, so always remember, that is My seat, where nothing else shines.
Whoever reaches there, never comes back. To reach there is to
reach finality, just as a river having joinedi the ocean never turns
back. Just as a statue of salt, if pushed into the ocean will never
rise back from it, just as the flame of fire turns towards the heaven
and a drop of water on hot iron disappears, so those, who are purified
by pure wisdom (Dnyana) attain unity with Me for ever. The
cycle of birth and death is over for them.

2i0

Arjuna says to Shri Krishna : Do those, who reach Brahnuin in
this manner become Brahman, or do they have separate personalty?
Is it like the butterfly devoted to the flowers, never becoming the
flower ? If they remain separate, to say that they never come back
cannot be right. If, on the other hand, they acquire all the cha-
racteristics of Brahman, then there is no question of one joining
to the other. Weapons do not kill themselves. How can one, who
has reached so high, experience separation or meet with death ?
The limbs and the body are not different.

Shri Krishna says to Arjuna: O wise one, it is correct to say
that they remain separate and also to say that they become Myself.
Though in reality, they identify themselves with Me, yet superficially
they remain separate. Superficially the waves appear different from
water, but they are all water. Ornaments appear as different from
gold, but they are gold. Through the eyes of wisdom they have be-
come Me, but on account of non-wisdom, they appear separate from
Me. Where there is unity, the formalities and ceremonies of duality
are not appropriate. If the whole of the sky was contained in the
sun, where would be the orb and where would be the rays? Where
water will overtop everything at the time of the great destruction,
there would be neither full tide nor low tide. I, Who am one, cannot
therefore be divided into parts. It is like water, which runs straight,
beginning to run crooked on account of the current, or the sun, which
has one orb, showing another orb in the reflection of water. Who
can say whether space is square or round ? It only appears
square or round according to the enclosure. The attainment of a
kingdom in dream means that the party, who is asleep, is multiplying
himself into all that constitutes the kingdom. An alloy will bring
down the touch of gold. When illusion surrounds My true form,
non-wisdom will increase and owing to a doubt as to the true form
of Self, a man thinks that he is the body. It is wisdom (Dnyana),
which brings out the fact that the self is not the body. The relation
of the self to Me is then disclosed. Just as on the surface of the
ocean ruffled by the wind, there are waves, so it is said, that I con-
stitute the life, which moves inert things. This self inside the body,
which has its being in this human world, which undergoes birth and
death and thinks them real, is called by the world part of Me. But
this is not Me. The self limited in this manner is to Me, what the
reflection of the moon is to the moon. A piece of flint will acquire
the colour of vermilion, but it is itself not red. So, to say that I, Who
am without a beginning and eternal, Who am without any action at
any time, go through activities and experiences, is an error. It is
really that the Self is attached to the Prakriti (the negative principle)

241

and through this all sorts of attributes, which constitute the bonds,
arise. This Prakriti acts through the five senses and the mind, and
the self, (Jiva) considering that they belong to it, begins to act. A
recluse, who has no family, might dream! of a family, but in reality
there is nothing but himself. So the self (Jiva) indulges in mundane
activities. Forgetting its true nature, it identifies itself with Prakriti.
It creates ideas, hears them, speaks them, moves holding the rope in
the form of Prakriti in objects of other senses. It goes out by way
of the eyes to the objects, which please the eye. It panders to objects
that are pleasing to taste and smell. By means of the mind, it directs
these senses. The self indulges in this enjoyment. When the self
enters the body, it appears as if the self is undergoing activities and
experiences. It is only in the city, that the wealth and pomp of a
man shows itself. The self, when it resides in the body, gets the
egoism and the five senses begin to do their work. When this self
goes away from the body, it takes with it the functioning of the mind
as well as the five senses. The guest (Atithi), turned away, takes
with him the merit of the household. When the threads are broken,
the puppets cease to move. When the sun goes away, it is as if
he takes the eye-sight of the people with him. And when big wind
blows, it takes with it the fragrance of flowers. At the time of death,
the self (Jiva) takes with it the mind and the five senses. Wherever
it goes and whatever other forms it assumes, it again operates through
these senses. It is like the light going away from the lamp and com-
ing back when it is relighted. Ignorance, however, has led people to
believe that it is the self, which becomes the body and then enjoys
things. In reality birth and death, action and experience are the
attributes of Prakriti and not of Self. When the body is born and
when life is seen in it, on account of its movement, people say that
the soul is born. The senses resorting to the body act according to
their own nature and people say that the soul is enjoying. When in
due course the body becomes worn out, people cry and say that the
soul has left him. Must you believe that there is wind, only when
the tree is seen moving ? Would you say that where there is no
tree, there is no wind ? Would a man say, that he does not exist,
because there is no mirror at hand which will show him, that he does
exist ? To believe of existence from outside symptoms is a mistake.
Sounds coming from the sky are regarded as the roar of clouds by
people and when the clouds chase one another, it is regarded as a
motion of the moon. The misguided people, instead of realising that
birth and death are for the body, attribute them to the unchanging
soul. The soul remains the soul; action and enjoyment belong to
the body. The eye-sight of wisdom (Dnyana) discloses the soul as

242

separate from the body. In summer, the rays of the sun penetrate
through the clouds. The wise, whose heart has turned towards
Brahman, says that the Soul does nothing. Though the stars of
heaven reflect in the ocean, they do not fall down in the ocean and
the reflection is not the original thing. So the Soul is free from
activity. The moon remains itself, though its reflection may be
broken up in many parts. Similarly with regard to the sun, when
the water of a well dries up, its reflection disappears. The prowess
of the Soul is eternal. It is non- wisdom, which brings to light
the body. In the Over-Soul, there are no tides, there is no action.
The wise alone know this. Even if a man has knowledge, which
enables him to calculate atoms and to solve difficult problems of
all sciences, yet if his mind has not acquiredl aloofness, he will never
realise the Soul. With discourse on the highest in his mouth and
the contemplation of the objects of enjoyment in his heart, a man
never attains Me. The study of books in a dream does not give
knowledge. The possession of a library does not make a learned
man. Blindfolded, if a man were to smell pearls, he would not be
able to tell their value. So long as there is egoism, even if a mart,
has studied all the Shastras, a million births will not enable him
to attain Me.

I will now indicate to you, how I envelope everything being one.
What enables the sight to see not only the sun but the whole world
is My light. It is My light which enables the moon to restore the
moisture, which has been sucked in by the sun. It is My light,
which enables fire to burn as well as to digest. I am everywhere in
the earth, that supports life and in the ocean which does not over-
run the earth. I give to the moon the qualities, which the moon has.
I bring up vegetation. I support cultivation and through nourish-
ment, it is I who sustain life. It* is I, who cause hunger and give the
satisfaction, which comes, when hunger is appeased. The internal
fire is Myself. The bellowing of human breath (Prana and Apana)
which moves day and night in the process of digestion, is through
Me. In this way, all living persons are Myself. I am their food. I
am their life. I am the fire, which is important in the process of
sustainment. There is nothing, where I am not. Everything is Myself.
You may wonder if this is so, why should some people be happy
and others unhappy. If the same lamp was lighting the city, why
should there be light in one place and darkness in another? Remem-
ber that a man sees everything according to his faith. The same
sound from heaven will resound differently on different instruments.
With the light of the same sun different people engage in different
occupations. Water is the same, but the seed is different, and different

243

trees are produced. A wise man and a fool see a necklace. The
fool thinks it a serpent; a wise man knows, what it is. The same
water produces poison in a serpent and pearls in the oister. I am,
therefore, in all My expanse an object of joy and happiness to the
man of wisdom and an object of unhappiness to him who is in error.

The vitality, which gives the consciousness to every one that ‘T
am so-and-so” is Myself. Good action is the result of devotion to
the feet of the preceptor with a feeling of renunciation (Vairagya),
with the company of sages and the disciplinary practice of Yoga. By
good action, non-wisdom is removed and the consciousness of ‘T”
fades away with the realisation of Self resulting in eternal joy. Even
this condition is Myself. When the sun rises, it is by the light of the
sun, that we see the sun. The best means of knowing Myself is
Myself. But those who serve the body and listen with absorption to
attractive tales of worldly happiness, direct their love towards the
body and seek the happiness of this world and of heaven by perform-
ing good actions, would secure only great misery. This condition of
non-wisdom (Adnyana) is also Myself, in the same way as the
waking condition it is, which enables us to recognise dream or sleep.
We are enabled to see the reduction of the light of the sun by the
clouds, by the light of the sun itself. So it is that through Me, men
engage in worldly pursuits without knowing Me. It is the vitality of
life which causes either sleep or awakening. I am therefore the root
of men, who gain wisdom or who fail to do so. When a doubt arises
as to whether a particular thing is a serpent or a piece of rope, the
fundamental truth is, that it is a piece of rope. Irl order to make
Me known, the Vedas sprung up and when they failed, several other
doctrines had come into existence. Yet all of them turn on Me, just
as all rivers whether rising in the east or west, or the north, reach
the ocean. At a certain point, the teachings of the Shastras came
to an end, in the same manner as breeze carrying sweet scent goes
up in the sky. I have enabled evem the Shastras to find their way,
where they failed to recognise the true form of Brahman, and I am
the one. Who is the final knowledge of Self, when the universe
including the Vedas turns out into nothing. On being awakened, it
is recognised that the duality experienced in the dream was nothing
but oneself and the unity in waking condition is also oneself.
Similarly I alone know My unity and I am also the cause of the
teaching of this unity. When camphor has burnt away, it leaves
behind it neither a black mess nor fire. When wisdom (Dnyana)
destroys ignorance and itself goes, it is useless to say whether exist-
ence is over or it continues. That which will destroy the whole
universe cannot be searched for in the universe. The pure condition
of realisation (Dnyana) is My true form.

244

Arjiina says to Shri Krishna: In trying to describe Yourself as
enveloping everything, You have really come to Your true form
without attributes. I should like to hear more about this.

Shri Krishna says to Ar juna: There are two lips but the speech
is one. There are two feet but movement is one. Your asking and
My explaining is one. We reach Our unity in this mutual relation-
ship of discourse. The description of Him, Who is without attributes,
involves the description of attributes, so that when these are removed,
the pure form of Brahman could remain. It is like taking out butter
from milk, or purifying gold after separating it from alloy. Just as
the name of her husband is that, at hearing which a woman is silent,
so My true and invisible form is that, where language fails. To des-
cribe Him, who has no attributes, you have to resort to language and
deal with attributes. In this world, in reality there are two persons
existing, just as in the sky there is either the light or darkness. These
two persons have one mother. One of these two is blind, imbecile
and lame, and the other is healthy in all respects, but they both reside
together. One of them is called Kshara (finite) and the other is
Akshara (infinite). Beginning from Brahma down to the smallest
blade of grass, everything large and small, everything movable and
immovable, whatever is recognised by the mind and the intelligence,
whatever is made up of the five elements, whatever has got name and
form, whatever has a definite existence, whatever involves a gamble
with death, whatever has changing condition, of whatever this visible
world is made, what was described to you as the body (Kshetra)
in thirty-six divisions formed of the eight-fold action of illusion
(Prakriti), whatever has been described to you in the form of the
tree in the previous chapter, is the finite. Though it is nothing but the
Self, yet it is merely a reflection, just as a lion when seeing his own
reflection in a well becomes angry. Just as the clouds in the sky
are reflected in the water, though they are part of the water, so the
Self, which is one, becomes dual. The finite in forgetfulness of the
true form of Self, is asleep. It is like seeing a bed in the dream and
then trying to sleep on it. The belief that the body is the soul is
nothing but such sleep. And in this sleep, a person undergoes
happiness or misery on account of the notions of ‘T and mine,” my
father, my mother, I am good or I am bad, I have children, I have
property, I have wife, etc. The self, which is asleep in this manner and
being asleep, is dreaming and moves about in the forest of this world
and the heaven,, is called the finite (Kshara). The soul of a man
(Jiva), which, in forgetfulness of its true form, largely moves about
in this world, is also called finite (Kshara) « It is called Purusha
(Brahman) because in reality, it is Brahman and perfect. It dwells

245

In the body. It has become the finite (Purusha), because it has taken
on itself attributes. The Soul appears to have attributes on account
of changes, which come over the body, which it acknowledges, in the
same manner as the orb of the moon seems to shake, when the water,
in which it is reflected, is moving. Where there is no water, there is
no reflection. Where there are no attributes, it appears that the soul
has gone. The transitory nature is thus imposed on the eternal soul
on account of attributes. Hence it is called finite. The infinite is like
the Meru mountain equal in the heavens, on the earth and in the
nether regions, equal in the state of wisdom and non-wisdom, equal,
where there is the realisation of complete unity or where there is the
highest ignorance and the feeling of separation and distinctions
through illusion. The infinite is in the middle condtion, like a lump
of prepared earth, which is not earth, nor yet the vessel. When the
ocean dries up, there will be neither water nor waves. So is the
infinite without form. The infinite is like that deep sleep, which is
neither awakening nor dreaming. When the appearance of the
universe goes and the light of the knowledge of Self has not yet
dawned, the state of complete ignorance is the infinite. The infinite is
above the condition of wisdom and non- wisdom, just as the moon
passing through all its phases finally disappears on the new moon day.
When the fruit becomes ripe, the tree is contained in the seed.
The infinite is, therefore, that in which the individual self rests after
throwing off every attribute and limitation. Dream and waking arise
out of the intermediate condition of Sushupti, which is the seat of
both. The infinite is thus the seed. It has pure and steadfast exist-
ence. Error in the form of waking and sleep comes from this seed
and spreads out into infinite condition. The universe involving the
limited existence of self comes from Him. The infinite is the inter-
mediate condition between duality and unity. The finite, it is, that
plays either when awake or in dream. In the condition of complete
non-wisdom, it is complete sleep or in the other condition of Brah-
man, when only one thing is wanted. If that sleep led neither to
awakening or to dreams, it would be the condition of Brahman.
From that sleep, the positive and the negative principle (Purusha and
Prakriti) emerge and in the dream, the various distinctions of the
world come to light. The final root of that tree, which was described
in the previous chapter, is the infinite, but in the form of the universe,
it is like a person fast asleep. That intermediate condition, in which
false knowledge disappears and true knowledge dawns, is His real
form. Hence the infinite is also indestructible. The infinite is lost
only through want of Dnyana (wisdom). This is He, who has been

246

called eternal in the Vedas. He is also the Soul, which assumes the
limited form through contact with Maya (illusion).

Erroneous knowledge leading to the condition of waking and
sleep gets merged in the depths of non-wisdom and non-wisdom gets
e wallowed up by wisdom. Then wisdom itself is exhausted. Just
as when the wood has burnt away, fire also is extinguished, wisdom
itself goes after leaving behind Brahman. In Brahman, there is
neither wisdom nor the process of wisdom. This is the highest entity,
higher than the finite and innfinite, just as the condition of waking is
different from that of sleep or dream. Just as the sun is distinct from
the rays of the sun or from the mirage, this supreme entity is as
different from the finite and the infinite, as fire is from wood. At
the time of the great fioods, the coast of the ocean is gone and the
distinction between rivers and tanks is also gone. In the light of the
great destruction, there survives neither day nor night. There re-
mains neither duality nor unity, neither existence nor non-existence.
Experience itself ceases to have a meaning. This supreme entity is
spoken of as the Supreme Soul (Paramatman) , but even this form
of speech is with reference to the limited existence of a person. It
is a description by a man on the dry coast, of one who is drowning.
The Vedas on the coast in the form of discernment are discussing
conditions on the other side of the river. Because the finite and the
infinite are on this side, the supreme entity is spoken of as being on
the other side.

The word “Supreme Self” (Paramatman) should, therefore be
used for the Supreme Being, but it must be realised that the state
of Brahman is that, in which silence conveys more than speech.
Knowledge itself borders on ignorance and activity merges with non-
activity. Even the realisation that “ I am Brahman ” fades, because
everything is one. The process of seeing stops with the disappearance
of the seer. You cannot say, that there is light only in the orb of
the moon and in its reflection in the water and no light between.
Nor can you say, that there is no scent between the flower and the
nose, even if it is not palpable or measurable. When the seer and the
seen disappear, who can say what is left behind? He alone would
know who experiences this. His light is independent of all lights.
His power is independent of all powers. He, the Supreme Lord, as
Brahman, dwells in His own form. Sound derives its quality as
sound from Him. Taste becomes taste through Him and joy becomes
joy. He is the final point of perfection. He is the greatest amongst
all entities. The restfulness itself rests in Him. Happiness derives
additional happiness. Light derives lustre and negation itself gets
absorbed in the great negation. He survives, after the universe has

247

been constructed. He remains after the universe has been destroyed.
He remains the highest quantity, after the highest quantities have
been calculated. A piece of shell appears to the ignorant like a silver
coin. Gold appears to be concealed in the ornaments without ceasing
to be gold. So, He upholds the universe without being the universe.
He is not different from the universe, as the waves are not different
from the ocean. As the moon causes the reflection in the water,
so He Himself is the cause of His expansion and His contraction.
He is unchanging, while the universe is produced and destroyed,
just as the sun remains the same, whether it is night or day.
There is no place, where He is not. He is indestructible. He is
incomparable with any one but Himself.

He lights Himself. In Him there is no trace of duality. He is
without obligations or bonds; He is higher than the finite and the
infinite. Therefore He is called the Supreme Being (Purushottama) .

Only he, in whom the sun of wisdom has arisen, can know His
true form. Just as after awakening, the dream disappears, so after
obtaining wisdom, the universe appears unreal. When the wrong
fear of serpent goes away, one handles the garland of flowers
confidently. So knowledge of My true form will make the world a
mere impression. Realising that gold is the sarnie, the multiplicity
or ornaments is of no consequence. So, realising My true form,
there is no room for duality. The sage, who has come to this
condition, says that he is himself Sat-Chit-Anand;” He is Himself
Brahman, who is everywhere, omnipotent. It is not right even to say
that such a sage has known everything, because it would be intro-
ducing duality, where none survives. Such a sage alone justifies
the name of My devotee. The sky alone can embrace the sky.
The milky ocean can devour the milky ocean. Nertar can mix
with nectar. Pure gold (mixed with the same kind) becomes pure
gold. Without attaining My form, true devotion to Me is difficult.
My devotee is to Me what the waves are to the ocean. My devotees
are one, just as the rays of the sun are not different from the sun.

In this way, you have been told the highest essence of the
teaching arising in the form of Upanishads from the Vedas and
summarised therefrom in the form of Gita. This helps all with
wisdom, as the river Ganges helps every one with water. This is the
new fruit of the churning of the milky ocean. The highest teaching
is contained here, which says that there is nothing more to know
than My true form. This teaching carries you beyond the description
of the finite and the infinite, beyond the entity with definite powers
tad prowess to the Supreme Being. The purity of the Gita lies in

248

the fact, that it reaches Me. It is not a science of words, but it is a
veritable weapon for conquering this world (Samsar) and it is the
incantation (Mantra) for awakening the Soul (Atma). Just as in
order to see one’s own face, one has to hold a mirror, so through you,
I have expressed Myself. You have attracted Me into your heart,
just as the ocean reflects the stars in the sky. This teaching, which
is valuable and which was hitherto secret, has been imparted to you
and through you to the world. It will benefit those, who absorb it,
as nectar benefits a sick person. The wisdom of Self when it arises,
destroys all tendencies, all links with the world, just as the search
for a lost article is over, when the article is found. Attainment
of wisdom becomes thus the final and the highest action (Karma).

CHAPTER SIXTEEN

Wisdom (Dnyana) is that, by which all troublesome activities
melt away. The seer and the seen are united in one, and self (Jiva)
ascends the throne of Brahman. No more powerful means of attain-
ing Brahman is known. Knowledge of Self is the highest path.
Seekers after wisdom subordinate everything else to this search
Complete affection arises in whatever is liked very much and the
mind never ceases to dwell on this. Such is the compelling power of
love. Hence the seeker, who has not the strength of actual experience
is led along this path by his spontaneous desire for attaining wisdom.
He finds out how to do it, and then makes the attempt with increas-
ing intensity. But there are difficulties which prevent the dawn of
wisdom, and which drag away a person into error, when wisdom has
actually dawned. These have been enumerated and there are other
factors, which assist in this path. They also need enumeration. The
description, which is given below, is of divine wealth (Daivi Sampad).
These are the possesions, which enable one to attain wisdom. They
help on the path of liberation. They shed the light of duty (Dharma)
in the darkness of delusion. Wealth does not consist of one thing.
It consists of many things which help one another and conjointly
constitute wealth. Similarly qualities, which increase the happiness
of self, are collectively called divine wealth, because each of them
is divine.

In these divine qualities that, which stands foremost is non-fear
(Abhaya). He, who does not jump in the floods, need not be afraid
of being drowned. He, who observes rules of health, will remain
healthy. Similarly he, who on all occasions of activity and non-
activity will not entertain the sense of “I” (Ahankar), need have no
fear in this world. Thus when the sense of unity has dawned and

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when eveyrbody else appears as part of Self, how can the feeling
of fear arise ? When salt is put in the water, it becomes water.
So with unity, there remains no antagonism.

The true symptom of fearlessness is, that where there is fearless-
ness, there is wisdom. The next is purity of intelligence (Satva
Buddhi). This is like ashes, which can neither burn nor be extin-
guished. It is like! that form of the moon, in which the no-moon day
has gone and the new moon day has not yet begun. It is like the
river Ganges flowing clearly at the end of summer, before the rainy
season begins. Similarly that intelligence is pure, where there is
neither desire nor regret, where the attributes of activity and of
darkness have been subordinated and which is absorbed in the
contemplation of Self. The senses may convey to the mind objectively
a good or a bad sensation, but the mind will receive it with equani-
mity. The mind is indifferent to any immediate loss or gain, as
is the mind of a chaste woman, whose husband has gone abroad.
The true mark, therefore, of purity of intelligence is, that the mind
is directed towards the true form (of Self) and the intelligence has
no other purpose except this.

The third attribute is ''Dnyana (wisdom) Yoga,’' in which a man
in order to attain his true Self pursues either the path of wisdom or
the path of Yoga and in which he completely directs his heart towards
this purpose, just as the final offering is given into fire at the end of
a sacrifice, just as having bestowed his daughter on a bridegroom of
good family, the father is free from anxiety, or just as Lakshmi, the
goddess, is devoted to Vishnu. Without entertaining any doubts,
to pursue the path of wisdom or of Yoga (activity) is the third
attribute. The next is “ charity.” Never refuse even an enemy,
who comes as a supplicant, but give through the body, speech and
mind as you can. Like the tree which gives the leaves, the flowers,
the shade, the fruits and the roots without distinction, give to him,
who needs, with a cheerful heart. This is true charity. This is what
would bring nearer the means of liberation. “Self-control” (Dama)
is that in which as an enemy is cut down by means of a weapon, so
every tendency towards objects of senses is repressed. The senses
should be tied up and kept in check and even the slightest wafting
of the objects of senses should not be allowed to reach at their door.
All internal promptings should be cut out and should be burnt away
in the fire of renunciation at the ten gates of the senses. The man,
who possesses true self-control, does not rest any moment, either
during the day or night, in carrying out the discipline. This
discipline, which is more difficult than the discipline of controlling the
breath (Yoga) is the true performance of duty. Beginning from the
highest, human beings should do their respective duties in their

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respective station. They should offer worship, to whatever deity they
want, in a proper and respectful form. The priest might do the six-
fold worship, which he has been taught and the common man might
show reverence for such a priest. Both of them would secure equal
merit. According to one’s condition and resources all the worship,
which may be offered, should be, however, offered without desire of
fruits. Pursuing the tenets of the Shastras, the performance of
Yadna in this manner is meritorious, when one does not allow the
feeling to enter his mind, that ‘T am doing this.” The next attribute
is the “study of Self.” Just as in order to rebound, a ball has to be
thrown on the ground and the seed is sown with due attention to the
requirements of agriculture, a lamp is taken in hand in order to light
the way in darkness, water is put at the root of a tree in order that
the branches and fruits might grow, and just as the looking glass is
kept clean over and over again in order that it might reflect one’s
own image more properly, so one should study the teachings of the
Upanishads, in order that the deity described in the Vedas might be
reached. In this way, the Upanishads serve their purpose to the very
learned, whereas the ordinary incantations and recitations serve the
purpose to the ordinary men. This is called the study of Self.
I will now describe “asceticism” to you. What is given away in
charity is the only good. The rest of the expenditure is useless.
Just as trees dry up, after they have given the fruits, incense emits
scent while it is burning, gold loses its lustre, while it is being
purified, and in the dark half of the moon, the size of the moon
diminishes, similarly all exertions made by the vitality, the body and
the senses for the attainment of Brahman are to be regarded as
asceticism. There are other ways of asceticism. The constant thought
of the awakened soul to keep separate the physical body from one’s
true self is also asceticism. The mind is then turned to the soul and
the intelligence turns away from objects of senses. Activity in
thoughts of Self is the second and higher form of asceticism. Gentility
towards all living beings is necessary, just as the milk of the mother
is for the benefit of the child (without reservation) and just as life
and vitality activate everything in the universe (without distinction) .

So conducting oneself in body, speech and thought, as to contri-
bute to the happiness of the world is true Ahimsa (non-violence).
The lotus is not harsh, yet it penetrates the water. Light is hot, yet
the light of the moon is cool. That cannot be described as medicine,
which the moment it is employed, destroys a malady and which also
is not unpleasant to taste. Water, which is so soft that it does not
hurt the eye-balls when washed with it, can cut down mountains from

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which it flows. Speech should be, therefore, as sharp as steel, when
it is employed for the destruction of doubt, but it should! be more
than sweet to the ear. That, which one would be tempted to hear,
and which, when heard would lead on account of its truth to the
attainment of Brahman, that, which does not mislead anybody and,
while being correct, does not hurt any one, is “truth.” The music
of the hunter, though sweet, is harmful to the deer. Fire is very
helpful, but if you go along that way, you will be burnt. That word,
which is attractive to the ear but of which, the meaning will break
the heart, cannot be commended. It is satanic. Speech must be like
the speech of the mother, who, even when she speaks in great anger,
entertains unboimded love in her heart, softer than the softest flowers.
Speech must be, therefore, sweet to the hearing, beneflcial in results
and unmanipulated. This is called “truth.” This is the attribute of
“truthfulness.”

The quality of “non-anger” is that, in which anger does not arise
in spite of numerous expressions being used, which would ordinarily
arouse anger; just as, an animal when once dead does not come to
life; just as, even if an enormous amount of water is sprinkled, there
would be no sprouting from a stone; just as, rice water, if churned,
would not produce butter; just as, the cast-ofE skin of a snake, if
trampled upon, would never turn back to bite; just as a parrot gets
no sexual feeling, even if he has opportunities of observing the form
of a lovely woman and just as. Are cannot emerge, no matter what
quantity of butter is thrown on ashes.

“Renunciation” (Tyaga) is the behaviour of men with wisdom,
after they have got rid of the pride of body, when they get loose from
all relationships in this world. When earth is taken away, there is
no pot. When threads are taken away, there is no cloth. When the
seed is taken away, there is no tree. When the walls are destroyed,
it is not difficult to remove the pictures. When sleep is got rid of,
the troubles of dream come to an end. When water is got rid of,
there are no waves. When the rains go, there are no clouds. When
wealth is got rid of, there is no enjoyment.

I will now tell you the characteristics of “peace.” The final peace
is, that the knower and the knowledge are both absorbed after the
goal of knowledge is attained. It is like water in the age of destruc-
tion, which covers everything else, so that there is neither rain, nor
a river nor the ocean. The true form of peace is that, in which,
there does not remain anything to see. Nior does the seer remain.

True “compassion” is like a good doctor, who is anxious to re-
move the illness without any idea as to whether the patient is his

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relation or not; it is like the feeling of compassion in one’s heart
towards the cow, who has stuck in the mud, when one does not
consider whether the cow is giving milk or whether it is dry; it is like
rescuing a party, who is drowning, without any idea as to whether he
is a Brahmin or an untouchable; it is like the action of a good man
who, on finding a helpless woman naked in the jungle, gives her some
clothes first before talking with her. The man, who has compassion,
attempts by giving everything, which he has got, to lessen the sorrows
of others, who are ignorant, conceited, in error, or unfortunate and
who are indulging in despicable actions. The sages with compassion
look at others, only after carefully rejecting all their faults. They
look at them, in the same way as one looks at the image of the deity,
after offering worship, as one looks at the crops, which one has
sown, as one receives a favour after having fed the guest (Atithi);
in this way, they cover up by their own merit the shortcomings of
others and then they look at these others full of benignity. Their
constant effort is never to hurt any one, on things, on which he is
sensitive, never to pain any one, even when he is doing evil things,
never to address any one in a manner which will humiliate him,
by every means to help him, who is suffering; never to expose the
shortcomings of others; to remove from one’s mind the distinction
of superiority and inferiority, because one is superior and the other
is inferior. This is the characteristic of compassion. This is the
principal means of attaining liberation.

The attribute of ‘ kindness ’ is now spoken of. The full moon
gives peaceful light to the small and the great. So in removing the
misery of others, the man, who has kindness, does not make the dis-
tinction, whether the party he helps is big or small. Water, by being
itself consumed, gives life to grass, etc., so the man of kindness, tak-
ing pity on others’ suffering, gives everything, which he has got and
yet he is dissatisfied in his own heart, for what he has not been able
to give. Water does not fiow forward, without filling up everything
before it. So the man of kindness does not move forward, without
giving full satisfaction, to whoever has come before him. His heart
is pained at the suffering of others, just as a man’s heart is pained,
when his foot is pierced by a thorn. He finds his joy in the joy of
others, just as the eyes benefit by rubbing the sole of the feet. Just
as, water has been created for quenching the thirst of the thirsty, so
the man, who has kindness, conisders the purpose of his life to reduce
the suffering of others. Such a man is the embodiment of kindness
and to such a one, I am myself in perpetual debt from the moment
of his birth.

25d

Non-attachment is like that of the sun, through whose prowess
the lotus unfolds, but its scent does not reach the sun. It is like that
of the spring, through whose process every plant and tree gets fruits,
but the fruits are not enjoyed by the spring. It is like that of
Vishnu, who, though attended by the goddess Lakshmi and having
everything at his command, is undisturbed. Even if, at one’s desire
one can order any enjoyments either of this world or of heaven, yet,
the sage, in whose mind there is non-attachment, is not attracted to
them. Not only this but even out of curiosity, he does not desire to
enjoy any object of sense.

The attribute of ‘ gentleness ’ (Mardava) is now spoken of. The
attribute of gentleness consists in an attitude towards living beings as
of hives to the bees, of water to the creatures of water and of space
to birds, of mother to her children, and of spring to the winds blowing
over the Malayagiri mountains, of eycr, when they meet pleasant
objects, of the female tortoise who feeds her children by looking at
them. It is like camphor, which is soft to the touch, tasty to the
mouth, white in appearance and sweet-scented. Camphor could
have been compared to the gentility of the sages, if it could have been
also eaten in any quantity without causing any damage. The sage,
who has gentleness, while carrying the five elements inside him, con-
siders himself contained in the smallest particle outside himself. The
purpose of his life is to give peace to others.

Another attribute is ‘ the feeling of being ashamed.’ Just as a
king is ashamed of defeat, a proud man of his misfortunes, an ascetic
of impurity, just as it is infamy frr a warrior to run away from a
battle or for a devoted wife to be called a widow, or for the finger of
scorn to be pointed against an honourable man; so the sage feels the
humiliation (of having to be born in this body) of the whole cycle of
birth and death and after death to be born again in the mould of the
womb. For the sage, nothing causes greater shame than to come to
this world in the form of a body and to have a name.

‘ Steadiness ’ is comparable to the stillness of marionettes, when
the threads are broken, or the stability of limbs, when life is extinct,
or the disappearance of the rays, when the sun has set. The senses
of the sage lose their power, through the control of the mind and the
breath (Prana) and they become inert.

The ‘ lustre ’ of the Soul is indicated in the course of the journey
on the path of wisdom. The sage, who is bent on liberation, moves
as freely towards the Supreme Soul, as a pious wife cheerfully enters
the fire to nxeet with her death. In this march, the ordinary pro-
hibitions of Shastra or of rituals do not interrupt him. Nor does the

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desire for any achievement tempt him on the way. This uninter-
rupted and purposeful progress towards the attainment of the Self
is ‘lustre’ (Tejas).

‘Forgiveness’ is complete oblivion of the importance of posses-
sion, just as the body has hair growing on it, but is not conscious of
it. Even the triple flood of the pride of possessions, of physical dis-
ease, or of undesirable companionship does not shake him from this
attitude.

The sky swallows up all the columns of smoke, which arise in it,
by one breath of wind. So the sage absorbs within himself these and
other calamities, whether caused by earthly or heavenly agencies.
He is steadfast, when there are occasions for agitation of the mind,
and this ‘ steadfastness ’ is a spiritual attribute (Dhriti) .

When a golden pot has been properly cleaned and fllled with the
pure water of the Ganges, the purity is comparable to the purity of
the sage. His outside actions are selfless and he is always watchful
of his thoughts inside. Internally and externally, he is the embodi-
ment of ‘purity.’

‘ Non-hatred ’ is like the waters of the Ganges, which even while
they are going to meet the ocean, benefit every one, whom they come
across on the way and they save and protect the trees on the two
banks. It is like the orb of the sim which, while it appears to travel
round the earth, ends the darkness of the world and opens the door
to prosperity. So the sage releases those, that are bound, rescues those
that are being drowned in worldly troubles and removes the miseries
of those, that are in difficulty. Even while accomplishing his own
good day and night, he attends always to the relief of others. Never
would even the thought come to his mind of doing anything for him-
self, which is even remotely likely to hurt others. Such an unre-
served benevolence is called non-hatred. Just as the Ganges, when
it fell from the head of Shiva was shy, so does the sage feel imcom-
fortable in attractinig respectful notice. fThis is hiunility already
described in detail before. This divine wealth therefore consists of
twenty-six attributes. It is a gift by the Sovereign of liberation. It
is the fount of good actions. It is the short cut to salvation.

Now fix in your mind the opposite, viz., the demonaic possessions
(Asuri). It is a plant full of sorrow and possessed of thorns in the
form of blemishes. 1^ is to be spoken of, only in order that one may
know, what to reject. It is the concerted attack made by evil, which
has to be resisted. It is not a simple but compound vice. The fore-

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most of these qualities is ‘hypocrisy’ (Dambha). Even good things
can turn into evil. Service of one’s own mother can secure merit,
but the man, who makes his own mother naked in the street, would
go to hell. The teachings of the preceptor (Guru) are the ladded for
salvation, but wantonly expressing these teachings in the open street
would be incurring sin. The boat, which will take others across the
floods, can drown a man, if he put this boat on his head and tried
to walk across the river. Food, which nourishes the body, can itself
become poison and end in death, if taken in excess. So the perform-
ance of duty, which is a means of salvation, can, if performed with
hypocrisy, be the cause of disaster. Those, who boast about their
own merit, are incurring demerit.

The feeling, which a stupid man gets with a little knowledge,
which he can recite and which makes him despise the counsels of
the learned, is called ‘ pride.’ The horse of a drunken rider treats
with contempt the royal elephant. The chameleon, sitting on a
thorny branch, thinks that even heaven is beneath him. The flames
of grass, while burning, reach up the skies. The fish in a pond
despises the ocean. So a mean person, who is puffed up either by
women or wealth or learning, or by praise, or undue honour, or by a
banquet at the cost of others, evinces pride (Dambha). But this is
like an unfortunate individual,: who, because his house throws a
shadow, wants to pull it down, or like the fool, who chokes up his
own well, on looking at the mirage.

A man of pride is not only intolerant of human beings, but he
is intolerant of God. He is intolerant of the Vedas, that sing the
praises of God, or of the devotees, who sing the Vedas. It is like the
butterfly, trying to rival the lamp flame and the fire-fly which is
jealous of the sun. Such a man conceives his own father to be his
rival. This is the pride of insolence, which is the path of hell. The
sight of the happiness of others induces great anger in his mind. He
burns as water burns, when poured over boiling oil. He is like a
fox, that bays at the moon. The sight of the owl is lost on looking
at the morning sun. The thief despises dawn and milk turns to
poison in snake. The feeling, which is therefore generated at the
sight of good fortune of others and eminence of learning, is none
other than (Krodha) ‘ anger.’ In anger, the mind becomes like the
nest of a snake, eyes are like the heads of arrows and speech is like
the shower of scorpions. All actions are like the working of a steel
saw, incisive and piercing. The man of anger is the meanest amongst
men and the image of harshness.

‘ Error ’ is the next attribute. Just as the sun does not know the
feeling of cold or heat; or the person born blind does not know the

difference between day and night; fire, when it is in full strength does
not distinguish between what it should burn and what it should not;
the touchstone makes no difference between iron and gold; or a
spoon, when plunged in different kinds of liquids does not know their
taste; or wind does not distinguish between the correct road or other-
wise; so the man of error is blind with regard to what he should do
and what he should not do. What is pure and what is impure, a
child does not consider, but tries to put everything in his mouth. So
the man of error mixes up merit and sin in his heart and does not
realise, what is sour and what is sweet.

These six powerful evil attributes constitute evil, just as the
most powerful poison is contained in a very small place in the body
of the snake. Even three of these can destroy the whole universe.
When all the three maladies combine, damnation is certain. It is
like all the evil planets, concentrating in one aspect and all the sin
going to the slanderer. When death is near, all illnesses concentrate
in the man and misfortunes come in multitude. These six attributes
attack a man, as robbers attack a trusting person or a flood over-runs
a man, who is asleep. These constitute obstacles to the path of
liberation, which get a man entwined in worldly troubles.

The first of these two, viz., the divine attributes, are like the dawn
of liberation. The demonaic attributes are like shackles of iron in
the form of illusion. But you must not be afraid of them, because
the sun is not afraid of darkness and the night. Only those, who
welcome these evil attributes are subject to them. But you are born
in other surroundings and atmosphere and you are an object and
vehicle of the divine attributes.

According to the pursuit of one or the other of the attributes,
there are two different paths. These have existed from the begin-
ning. At night, it is the evil spirits, which are abroad, and during the
day, human beings do their work. I have already described to you,
what the men of good attributes do. I will now describe to you the
others.

Just as there can be no music without the musical instrument
and no scent could be had without flowers, so the evil attributes can-
not stand by themselves. They require a vehicle or a body. Though
the fire is produced in the wood, yet the fire remains and the wood
disappears. Similarly once the evil attributes are produced, they
establish icomplete sway. With the growth of the body, the evil
attributes also grow, just as the juice spreads in the sugar cane, when
it becomes taller.

The general conduct of men with evil attributes is something
like this. There is not a trace in their heart of that wisdom, by which

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they engage themselves in good actions and they despise sin. It is
like the cocoon insect, which builds a residence for itself, but forgets
to put a door and thus buries itself inside. It is like a fool advancing
his capital thoughtlessly to a thief. The evil men (Asuri) are igno-
rant, both with regard to activity and non-activity and with regard to
cleanliness. Even coal can leave its blackness and a crow can be
white and even a cannibal can be dissuaded, but the evil ones (Asuri)
do not have any notions of purity, just as there is no purity in a vessel
of liquor. They have no faith or belief in any rituals. They disre-
gard the instructions of their elders and they are impatient of any
instructions on manners or conduct. They merely drift, like sheep,
when they are grazing, or wind, when it is blowing, or fire, when it
is burning. Desire is the dominant thing in them and there is always
a hostility between them and truth. They can no more speak truth,
than a scorpion can tickle people with its sting. There can be no
truth in them, any more than returning breath can be fragrant. Even
when they are doing nothing in particular, they are bad by nature.
What sort of speech do they indulge in ? Their speech is like the
camel, none of whose limbs is straight. Their speech is copious,
just as the mouth of a smoke-stack belches forth clouds of smoke.

They have no faith. They dispute every doctrine. They deny
the existence of God. They deny the cycle of the universe. They
deny the Vedas and they deny the laws of ethics, by which, sin is
rewarded with hell. They ridicule those, who perform sacrifices. They
regard poor devotees with contempt and they are intolerant of as-
cetics. Their belief is, that merit lies in enjoying everything, which
has been acquired by one’s own prowess. In their eyes, sin consists
in not enjoying and if enjoyments have become impossible on account
of disability, it is the greatest suffering. They will rob the rich, be-
cause they say that wealth is the reward of merit, forgetting that it
is a sin to take life. Their governing principle is the survival of the
fittest, the strong must swallow the weak, and they defend this by the
example of the fish, who, they say, are not extinct. They despise
even social inquiries preliminary to marriage and sarcastically ask,
who arranges marriage amongst beasts and birds. They ask, whe-
ther any one has been poisoned from ill-gotten possessions. They
ask, whether any man has become a leper by stealing his neighbour’s
wife. They ridicule the moral law, which says that good actions
result in happiness and evil actions result in misery. They believe
neither in the other world nor in God, because they cannot see them.
They think that all actions die with the individual. To them, the
happiness enjoyed by Indra in heaven is the same as the happiness
enjoyed by the smallest worm in his own surrounding. Therefore

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the foundation of everything according to them is desire. In their
mind, the origin of the world is in the excitement of passion between
man and woman. Achievement of one’s own interests creates hap-
piness and the reverse creates misery. According to them, desire is
the foundation of everything and they recognise nothing else. They
neither pray to God, nor can they bear others praying, and in their
mind, there is no firm resolve. They boast of their evil deeds and
harbour unbelief in their hearts. They do not think of the future
and like a frog in the pond stewing in the mud, they are concerned
with thoughts of their body. Just as fishermen gather round the
water, when fish is about to die, or maladies grow in the body, when
death is near, or when a comet is seen in the sky, there are troubles
in the world, so the evil ones are born to give unhappiness to others.
When sin is on the increase, then these get power. It is like fire,
which knows nothing else except burning everything it comes in
contact with. They only do that, which they should not do.

They entertain in their hearts that passion, which knows no
bounds, just as nets can never be filled with water, or fire can never
be satisfied with wood. They entertain false pride, and hypocrisy,
like a mad elephant, who becomes madder on account of alcohol.
The older they grow, the greater is their pride. When stupidity is
added to obstinacy, there is no question of resoluteness. Their
highest enthusiasm is evoked in things, which will cause trouble to
others, or which will destroy others. They boast of their greatness
and despise the world and spread their nets of desire far and wide.
Like a cow which grazes undisturbed in a field on all sides, they col-
lect sin from all directions.

The only object of worry to them in this evil activity is that
death is coming sometime. They entertain in their heart worry and
anxiety, which know no bounds. This worry is deeper than the
nether world and higher than heaven, and its magnitude is greater
than all the three worlds. They do not abandon this worry,
just as a sage keeps constantly before his mind’s eye his goal, or
a pious wife never leaves off thoughts of her husband. They en-
tertain a perpetual anxiety in their heart, with the single objective of
pleasures of sense. The highest enjoyment according to them is to
listen to the singing of women, to see the beauty of women and
to embrace women bodily. In their mind, there is the firm conviction
that there is no pleasure beyond women and nothing excels joy,
which the company of women gives. They will go to the ends of the
earth beyond the points of compass for this purpose. As fish swal-
lows thoughtlessly the bait, so do they wallow in the desire of pleasure.
When they do not get what they want, they still multiply in their

259

hearts the desires and play with them. When these desires are not
fulfilled, hatred finds an abiding place in their heart. They spend
their life between desire and anger. Since desires cannot be satis-
fied without worldly means, they are after collecting wealth and in
this process, they tyrannise over men. In some cases they await
opportunities. In other cases, they rob others and in other cases they
lay their hands for the destruction of others. Just as a himter goes
for his hunt with all the paraphernalia and equipment, so do these evil
ones stalk in this world and for the sake of their livelihood, do evil.
How can their heart secure satisfaction of any kind, when it is bent
on the acquisition of wealth by means of the destruction of others.

They are very much pleased at this acquisition and they constant-
ly devise further means of despoiling others. They wish to get hold
of what is left in other hands and to be the lords of the universe.
They want to have power, so that they can destroy others. They
plan out the campaign against still more powerful enemies and hope
that, having overcome them all, they will live happily and by them-
selves in great fame. They would kill any one, who defies them.
They would assume the position of supremacy. They dwell on the
multitude and magnitude of their pleasures and want everything,
which they conceive by thought, speech or deed, to come about. In
their destructive activity, they outrival death. They think themselves
mighty, who can outshine Indra in pleasures and outshine Kubera in
wealth. They plan out magnificent sacrifices and expect people to
praise them. Intoxicating drinks and the embraces of women are the
essence of their joy. The extent of their desires knows no boimds.

These desires grow as darkness grows with the advance of the
night. They lead to sensuality, which is the stronghold of sin. As
the result of their desires, they suffer the pain of hell with all the tor-
tures. The rituals performed by these men with evil (Asura) ten-
dencies are fruitless. They are as unreal, as the performance in a
theatre. They are like the cloak of respectability, which bad women
have in the company of their husbands.

Their head is swollen with their own pride. They are as un-
bending as a column of steel. They have no more gentility, than
mountains, which rise in the sky. In their pride, they consider every
one else as worthless as straw. Their conceit is derived from wealth,
which 2ilso destroys their power of discrimination. There is no room
for real sacrifice, where pride has been installed. Yet through their
folly, they make further preparations. But even there, they are
intolerant of the prescribed methods, since through their pride, they

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consider themselves superior to the Shastras. Neither the deity nor
the preceptors would go there. Such rituals and sacrifices lead to
nothing, because they are actuated through pride and through sel-
fishness.

The only thing, which comes about through all these activities,
is an addition to their own pride, just as when darkness is covered up
by lampblack, darkness alone can increase. Through their folly
arises their obstinacy and through their conceit arises their thought-
lessness. These two increase and lead to intolerance and arrogance.
With this mentality grow their desires and the anger, which arises out
of the non-fulfilment of the desires. When this equipment of evil is
in conflagration, is there any one, whom it will not kill? Either they
are bent on the destruction of others, or on self-mortification, but in
doing so, also they hurt Me, Who am embodied in everywhere. They
resort to the practices of magic and other degrading arts. They are
addicted to slander, which hurts more than stone and they abuse and
ill-treat all those people, who are well-conducted, the truthful, the
charitable, the ascetic, and those devoted to Me and the sages.

Now listen to the punishment, which they receive for their evil
deed. Being born as human beings and having been indifferent to
their duties, they lose their human status. They are hurled down
over and over again in inferior existence. They have to carry on in
desert places and in forests, exposed to the terrible struggle for ex-
istence. Food for them is scarce and other risks are many. They
become either serpents or beasts. The only rest, which they then
get in this condition, is death. This does not end the cycle of misery
for them.

Even existence as beasts has an occasional respite of joy, but this
also they forfeit. They go further down to the condition of darkness,
from which sin itself runs away, in which rest itself becomes restless,
dirt becomes dirty, heat is heated and fear is frightened. In these
places, what is ordinarily called impurity is pure by comparison.
Speech falters in speaking of the travails of this condition and the
mind is smothered with pain at the recollection of these troubles.
Hence I would ask you, that the evil attributes, which bring about
this horrible condition, should be avoided by you. I would ask you,
not only to avoid these attributes yourself, but to keep away from the
man, who has any of these evil attributes.

Desire, anger and greed constitute the three-fold columns of
evil. These are the three* fountain-heads of misery. They provide
the bypaths to inferior existence. There is no illness or anxiety or
harm greater than is contained in these three. In this very world,

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these bring about the experiences of hell. Sages have spoken, that
these must be shunned.

Until these three have been removed, it is useless to think of
achieving the four attainments (viz. Dharma, Artha, Kama and Mok-
sha). While these three abide in a man, happiness cannot enter.
Those, who are anxious for their welfare and who wish to avoid self-
destruction, should be very watchful of them. It is useless to expect
to reach any results with these three in existence, any more than a
man can cross the ocean by swimming, after having tied a stone on
his body, or a man can seek to save his own life by eating deadly
poison. When the chain of thesq[ three is broken, the path to pro-
gress is made clear. When these three are gone, one gets joy and the
company of good men, which leads to liberation, in the same manner
as the body is happy, after the three-fold fever has subsided. The
city is happy, after the three-fold fortification has been pulled down
and the heart is happy, when it is free from the three kinds of anxie-
ties. The company of good men and the teaching of the Shastras
enable one then to cross the desert in the form of birth during the
span of life, to be immersed in joy and to reach the city in the form
of the favour of the preceptor, where there is nothing but pure joy
of Self. Then the final goal of all love, the sight of the supreme God
in the form of Self, destroys instantaneously all worldly misery.
Therefore you should abandon desire, anger and greed. He, who is
unable to do this, is committing suicide. He is disregarding that
fundamental teaching of the Vedas, which are the real torch of know-
ledge. He, who in absolute disregard of these teachings and of his
own welfare fulfills the desires of his senses, he who welcomes desires,
entertains them and serves them, is never free from the torments of
the attraction of senses. Even in his dream, he would not realise
happiness. He has lost not only this world but the next. It is like a
Brahmin, who in a desire to eat fish, goes to the bank of the river
and tries to catch the fish, but he fails in his effort and incurs a bad
name in the bargain.

The teachings of the Shastras are not unreal. A devoted wife
attains her welfare by obedience to her husband. A devoted pupil
attains his goal by faith, in what his preceptor says. Even in order
to see one’s own treasure, one has to carry a lamp. He, who wishes
for any of the four attainments, must therefore accept the teachings
of the Shastras. He must not depart from these teachings, even if
there is a kingdom at stake, and he should adhere to these teachings,
even if in doing so, he has to drink poison. Singleminded adherence
to high teachings will ward off all evil and bring about good. In do-
ing everything, it is better to check up one’s conduct and to act on

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lines laid down by the sages. You, who are a leader of men, must
set the example.

CHAPTER SEVENTEEN.

Arjuna says to Shri Krishna: There are many Shastras and
after reconciling their meaning and getting at the fundamental doct-
rine, there remains much to do. A lifetime is not enough to do all,
that is asked for. Therefore, doing everything according to the Shastras
is a difficult thing. When you said that without knowledge of the
Shastras liberation is impossible, then a doubt arises. Facilities for
learning are not always available and the span of life is short. A
preceptor, who can really teach, is not always found. The equip-
ment is not always at hand. The intelligence of every one is not
capable, even if all these are available, of grasping the full meaning.
The teachings are again not easily reconciled with one another and
even discussions involve a certain ability, which every one does not
possess. The ordinary man, therefore, pins his faith on models provid-
ed by those, whom he considers to be learned. Just as a blind man
follows the lead of him, who sees, and a child copies letters, which are
written down for him, an ordinary man is content to offer worship to
Shiva and other gods, to practice charity and to perform the rituals.
On which out of the three paths (True Thought, Action and Dark-
ness) would such an ordinary person go ?

Shri Krishna says to Arjuna : I can see that you regard the obser-
vance of the teachings of Shastras as difficult and you would look to
mere faith for salvation, but mere faith cannot lead anywhere. A
noble person becomes ignoble by association. The water of the
Ganges becomes spoiled by being put in a vessel, where liquor is kept.
Sandalwood is cooling, but if it was ignited, it could burn, just the
same as any other wood. If impure gold was mixed with pure gold,
the result cannot be pure gold. Faith itself is elevating, but in asso-
ciation with the mind of a man, it acquires different qualities. Men
have been born from the beginning in the atmosphere of illusion
(Maya) and are, therefore, subject to the three qualities. The mind
of men is governed by the dominant quality, which arises after sup-
pressing the other two. The process is, that the mind shapes accord-
ing to these tendencies and then causes various things to be done;
and according to these actions, the body is formed over and over again
in a cycle of life and death. It is, like the seed in the tree, a perpe-
tual chain. The control of the three Gunas is, therefore, permanent
over living beings and these three Gimas colour the faith of eviery
one. The growth of the thought attributes (Satva Guna) leads to

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wisdom, after suppressing the other two. When faith is joined to
this attribute, it leads to liberation. When the activity attribute
(Rajas) predominates, it colours the faith and it leads to multifarious
activities, and so far as the third attribute is concerned, no matter how
great the faith is, it results in miscellaneous and mixed experience.

Faith does no good, by itself, but by association, its results are
either good or bad. Water is considered one of the most important
supports of life. Yet it turns into poison, when it comes out as the
juice of a poisonous tree. In chillies, it comes out as hot stuff and
in the sugarcane, the juice is sweet. Faith, when the darkness attri-
bute is predominant, results in darkness, just as lamp black and the
soot of coal are not different. Similarly with the two other attri-
butes. Faith is the main support of life and therefore exists every
where, but it is subject to this three-fold division. You must learn
to recognise its characteristics. One recognises a tree from the
fruits, the mind from speech and good actions of previous birth, from
worldly happiness or otherwise.

Those, whose faith is of the superior quality (Satva) aim at
attainment of salvation- They acquire learning and they per-
form sacrifices and do actions, which lead them to heaven. Those,
whose faith is middling (Rajas) run after inferior duties, and those
whose faith is coloured by the darkness attribute, are harsh and cruel
and only accumulate sin. They kill animals for sacrifice. They
importune spirits and they discourse with ghosts during the night in
the cemetry. Dark faith exists, where there is darkness. Out of
these three different kinds of faith, I would advise you to cultivate
the first and to eschew the others. Salvation is not far from those,
in whom the faith is Satvik, (rooted in truth), even when they do
not recite the Vedas, study the Shastras or criticise the doctrines,
in them has dawned the true meaning of the Shastras. Their speech
is as sound as the Vedas. By performing proper duty, they have
made an armour of wisdom around them. Those, who copy them
completely, would acquire the same fruit as these sages. If one man
finds it difficult to light a torch and another man lights his from that
torch with ease, is the light thrown by the two torches different ? If
a man takes enormous trouble to build a beautiful house, does that
house give less shelter to another man than to him ? The lake quen-
ches the thirst of everybody alike. Food is as satisfying to him,
who has cooked it, as it is to him, who had no share in cooking it.
Ganges did not serve Lord Gautama (Buddha) alone. It served
every one. Even a fool, who has deep faith, will therefore get free-
dom, if he follows the action of those, who are well versed in the
Shastras.

264

Now what happens to the impure ones (Asuras), who, despis-
ing the path indicated by the Shastras, run along bye-lanes ? These
do not know even the name of sacred books and have no desire to
look into them and they keep away from those, who are well-versed
in them. They mock at their elders and drown the counsels of the
wise. In their arrogance and impelled by the pride of their posses-
sions, they seek asceticism of the wrong kind. They hurt others
in order to fulfil their sacrifices. They practice magic and kill babies.
They fast for weeks on end, but all the while, they are sowing seeds
of harmful action for themselves and for others. What happens to
him in water, who will not catch hold of the boat and cannot use his
arms ? What happens to the patient, when he dislikes the doctor
and kicks away the medicine ? It is like blinding oneself out of spite
for another man and then sitting helplessly in the house. These
men follow the dictates of passion in their actions, the dictates of
anger in their cruelty and in all respects go counter to Myself, Who
am dwelling in their heart.

They inflict pain on themselves and on others, forgetting that I am
the common Soul in all. It is not desirable even to speak of these
evil ones, but this is only justified, because it is necessary. A dead
body has to be touched in order to dispose it off. A low person
has also got to be spoken to and filth to be cleaned with one’s own
hand. In all these cases, contact with undesirable things is necessary
for the purpose of cleanliness. Similarly I have to speak of the evil
ones. When you see them, O Arjuna, think of Me, as there is no
other method of purification. Always retain in your heart the su-
perior faith (Satva) and associate with those, whose company will
increase the good in you. Eat that food, which will nourish purity
(Satva) in you. There is no more powerful reason for good or bad
temperament than the food consumed. Even a sane man on con-
sumption of liquor will get unbalanced and excited. Nectar wards
off death and poison causes it. The seven elements (Dhatu) in the
body are constituted out of the food consumed and the mind con-
ceives ideas, corresponding to these seven physical elements. The
constitution of the mind follows the constitution of these elements
in the same manner, as water gets heated, when the pot containing
it is put over the fire. Similarly the other two attributes are brought
out by inferior food.

The three-fold division applies to food as it applies to sacrifice
(Yadna), asceticism (Tapas) and charity (Dana).

When the mind of a man has a pure tendency, he is inclined to
relish juicy food, — ^items which have a natural taste or which have

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been well cooked and served with sauce, which are attractive in form
and soft to touch and which are pleasant to taste. He is attracted
towards food, which is small in bulk, but great in nourishment like
words from the mouth of the preceptor, which are few and far bet-
ween. There is therefore relish as well as nourishment in such
food. A regular and daily supply of such food increases the good
in one, just as the sun is the cause of the day from dawn till evening.
Coming to the mind and the body, such food reduces the chances of
disease. Such food is conducive to health, without which all joys
are useless.

The second quality of food (Rajas) is likened in bitterness to
poison though not as fatal, in heat to quicklime, and is sour. Such
food contains an excess of salt and is also consumed, while it is very
hot. These pungent things hurt without wounding. Just as a
crowbar can upset a pile of stones, men, who are fond of this food,
consume condiments, which are drier than ashes and which himt not
only the outside but the inside. They like food, which gives exer-
tion to the teeth and food which inflames the nostrils and the mouth.
They stuff their stomachs pell-mell with Are and eat in excess, be-
cause the palate remains unsatisfied. To mustard, clove and ginger,
they add large quantities of water. These stimulants hurt the
stomach and are the fore-runners of disease.

The last kind of food is that of those, with dark tendencies
(Tamas). Its characteristic is that it is foul and rotten. It is stale,
unripe or overdone and it is dry without juice. Such men dislike
pure and clean food. They do not relish it, till it begins to rot. Or,
they eat a hotch-potch, where nothing can be distinguished. Only
such an irregular and unclean meal will satisfy the sinner. They
like prohibited food and prohibited drink. The connection between
foul eatables and sin is direct. Such food hurts the stomach and
other organs. But those with dark tendencies prefer to mortify
them with it.

I will now tell you the characteristics of the three kinds of sacri-
fice. The superior sacrifice is that, in which in order to attain one’s
supreme good, the tendencies of the mind are sacrificed without any
feeling of pride and without any desire for fruits. A chaste woman
has no passion for any one but her lover. The Ganges, having met
the ocean, does not go further. The Vedas are silent, when it comes
to the realisation of Self. Water, which has been poured at the
root of a tree, does not desire to go back, but without any doubt
nourishes the tree. So the body and mind are both sacrificed with-
out any desire of fruit. The only aim is the performance of one’s

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duty and this “ sacrifice ” is made with a full sense of renunciation.
Full trust is laid in the teachings of the Vedas, just as one sees oneself
in the mirror with one’s own eyes, or one sees a jewel in one’s palm
by means of a lamp, or the rising sun makes visible the road, which
the traveller has to follow. Such men collect the necessary equip-
ment for the sacrifice, observe every detail as provided and make
progress in the sacrifice in a businesslike manner. It is like a body
which appears beautiful, when the respective ornaments adorn the
respective limbs. All these activities are again accompanied by full
faith and devotion, yet without a desire for results. It is like using
the water of a canal for the Tulsi plant, which gives neither shade nor
fiowers nor fruits.

The second kind of sacrifice is comparable to inviting a king at
the annual ancestral feast (Shraddha). This feast being compul-
sory, there is the additional glamour of the visit of royalty. In this
way, men, whose mind is dominated by the activity attribute (Rajas),
pine for the attainment of heaven (Swarga) and for reputation as
learned men, through the performance of sacrifice. When the motive
is for results of this kind and for increasing one’s own importance,
it is the second kind of sacrifice (Yadna). The lowest kind is that
in which there is every irregularity. It is like the mating of birds
and beasts, not consecrated by any priest, but guided by pure animal
instincts. Wind does not go along the high road. Death does not
wait for an auspicious moment. Nor does fire hesitate to burn.
There is in this way no limit to the irresponsible action of the dark
ones (Tamas). They take no account of any rules or rituals or of
any incantations, just as fiies have no hesitation in dipping their
mouth in filth. In the first instance, they hate all the pure, the clean
and the wise ones. Therefore they do not entertain them or asso-
ciate with them. It is like fire being fiamed by a hurricane. Such
men accumulate no merit. Their possessions are scattered away
like the possessions of men, who die without heirs, being looted by
others.

Austerity (Tapas) is of three kinds, like three channels of the
Ganges, some coming away with pure water and some carrying dirt
with them. Austerity is of three kinds in body, mind and speech.
Bodily austerity consists of continuous exertion for the feet in pil-
grimage to the sacred temples of the Deity and for the hands in clean-
ing the temples, in collecting material for the worship and in perform-
ing the worship. The body is bent low in obeisance. All sages,
who through their knowledge give guidance, are also served, and foi?
the rest, the body is occupied in relieving the auctions and misery of

267

those, that suffer. The body is worn out in doing service to the
parents, whose claim is prior to any place of pilgrimage. It is occu-
pied in service of the preceptor, who relieves the terrible fatigue of
the world (Samsara) and gives the gift of knowledge (Dnyana).
The rust of bodily pride is cleaned away in the fire of duty, by fre-
quent additions of regular work. The man, who performs bodily
austerity, bows to Self in all beings and worships Him by rendering
service to others. In the welfare of others, he is always assiduous
and he turns his back at all times on women. He protects his body
in its purity from the touch of women, and the only touch of women,
which he has got, is what occurred at the time of his birth. In his
desire to hurt no one, he is careful even when walking on grass, be-
lieving that even grass has life. As all this is done by the asceticism
of the body, this is known as bodily austerity.

The characteristic of the austerity of speech is, that it should be
the vehicle of pure thoughts, which when spoken in a natural manner,
cause happiness and not misery to others; just as the touchstone
changes a lump of iron into gold without altering its weight or form.
Though water is poured for the tree, even the grass on the siurround-
ing land gets some benefit. So when speech is addressed to one
man, it should be helpful also to others. If there was a flood of
nectar, it would not only give immortality, but it would take away sin
■of the mind and heat of the body, and yet when drunk, it would be
sweet. So ^eech must be such, that it will dispel ignorance, it will
bring the realisation of Self nearer and yet it would not be impleasant
to the ear, no matter what the question may be. On other occasions,
speech should be occupied with the recitation of the Vedas and pray-
ers to the Almighty.

Mental austerity arises in that mind, which is free from the vor-
tex of all doubt and retains its pristine pure form. It is as attractive,
as a lake with a calm surface, a sky without clouds, or a sandalwood
garden, from which the seipents have gone. It is like the moon in
fullness, and the crowned head minus anxiety. The mind must be
pure like light without heat, like food which gives no indigestion,
like space whch has no vacuum, and should be free from propmtings
and doubt. It should be like a very cold object, which cannot catch
cold. The heart is then pure like the full moon without a blemish.
With the realisation of Self, even the desire for renunciation goes
away, when all other activities of the mind are set at rest. Speech
ceases, except for the disquisition of Shastras. Like salt melting
in water, all desires of the mind cease on self-realisation. The mind
cannot then run after the senses and the senses cannot rim after their

268

objects. The mind is purified without any possibility of evil arising
therein, just as there can be no hair on the palm of the hand. Where
you find this, recognise in him the austerity of the mind.

While the austerity refers to body, speech and mind, it is yet
divided into three parts according to the three attributes. The supe-
rior austerity (Satva) is that which is accompanied by implicit and
deep faith.

In the other kind, austerity is merely the excuse for increasing
differences and with a desire to mount the throne of power. Such a
man aims at all honour and fame to go to him and not to anybody
else. He wants the principal seat at the time of the dinner and he
wants every one to sing his praises. He wants every one to desire
the sight of him and he wants to get hold of all worship and respect,
which men pay anywhere to any one. Such a man is selling his aus-
terity, just as an old tart dolls herself up to sell her body. This in-
ferior austerity is thus actuated by the desire either of wealth or of
respect. In spite of giving birth to a calf, a cow does not give milk»
if her udders are poisoned by germs. Nothing remains to be har-
vested in a field, where cattle have been grazing. Thus austerity
with the purpose of getting fame is in the end useless. Not realising
this worldly aim, such a man often leaves off in the middle. This
austerity is therefore not stable. It is like clouds in other than the
rainy season, which thunder in the sky for a short while, and produce
nothing. The performance of such austerity is perfunctory and it is
barren of results.

Austerity of the most inferior and dark (Tamas) quality is that,
in which neither fame is secured in this world nor heaven. These evil
ones inhale in their mind the breath of folly. They torture the body
by lighting fires in the four directions. They burn incense on their
head, or they pierce their backs with nails, or they sit in the centre
of a circle of fire. They restrict their breathing, they fast and they
allow smoke to go into their mouth, when they are hanging upside
down. They immerse themselves in cold water up to the neck and
they sit in the mountains or along river banks and they pull out lumps
of flesh from their bodies, while they are alive. They engage in these
activities torturing themselves in order to secure the destruction of
others. It is like a stone, which falls from a great height and which
crushes everything else, while it is itself smashed to pieces. Their
motive is jealousy of those, who are respected, or, are living happily.
Their austerity gives trouble to themselves and to others and it is
condemned by every one.

Charity also has a threefold division in the same manner. The
best kind of charity is that, in which what has been acquired by one’s

269

own exertion and along the right path is affectionately employed for
the benefit of others. When there is a good seed, there is often not
good soil to sow it in. Similarly when one wants to give charity, it
is difficult to find proper parties. It is like getting a precious jewel
and not having gold to set it in, or, having prepared the ornament,
not having the limb to put it on. The greatest joy arises when there
is a holiday and a dear friend drops in and there are ample means for
-entertainment. The best charity is, therefore, possible, when the
motives are pure and when proper opportunity, time and place, pro-
per recipient and a plentitude of resources exist. The sacred places
are best for doling out charity. Holidays of one kind or the other are
to be preferred and what is given should go to good men. The purity
of the recipient is an important element. What is given should be
without reservation, just as a woman delivers herself in the hands of
her lover. A man giving charity must feel, as if he is returning
something that was given to him for safe custody. He must feel
like the royal servant, who hands beetle-nuts to the king. There
should be no motive in charity and there should be no aim, direct or
indirect. Let those, to whom you give, be such, that they cannot
make any return to you. Just as, when shouting towards the sky,
there is no reply, or nothing can be seen at the back of a mirror, or
a ball when thrown on the water does not rebound in one’s hand, or
just as a wild bull is fed on grass, or an ungrateful person returns
no obligation, charity should be without any idea of return. This is
the supreme notion of charity.

The inferior kind is that, in which there is some other intention.
It is like feeding a cow with the intention of getting milk, or sowing
a seed with the intention of selling corn, or inviting relatives with the
intention of getting presents, or sending sweets to friends expecting
them to return them, or like working for others, after they have paid
the fees, or giving medical aid, after charges have been paid. So,
charity, which wants to put under obligation those, to whom anything
is given and aims at the increase of one’s fame, is intentional charity
and is of the inferior kind. Another variety of this is where the
smallest coin is given to a worthy man with the intention, that all
the sins of the family should be instantaneously wiped out ! To give
with desires in one’s mind, or to give in such a way, that the receiver
cannot secure even a meal, from what is given, or to grieve for what
has been given, as if it was robbed by thieves, is the characteristic of
inferior charity (Rajas). This charity takes place in forests, city
squares, military camps, or palaces. It is given out, of what has
been extracted by evil deeds, by theft, or by hurting others,

270

and it is given to bards, strolling singers, prostitutes or gamblers, who>
put a monetary spell of magic on the donor. That is not charity,,
which is given in exchange for physical enjoyment or satisfaction, on
physical beauty, dancing, singing, or personal laudation. Charity,
which embodies all these imperfections, is therefore the most inferior
(Tamas). No merit can accrue out of it, except by the purest acci-
dent, such as insects carving readable letters in a piece of wood, or
a crow getting caught, when one is clapping hands. The approach
of a deserving person coming for favour upsets a man with such
tendency. There is always doubt in his mind. There is no respect
in his bearing and he gets nothing. Either he does not give, or, if he
gives anything, it is after a lot of discussion and with the retort, that
he has given too much. The expenditure of wealth on the pretext of
charity in this manner does good neither to him, that gives, nor to
him that receives. It is to be condemned. It is Tamas.

You may wonder, that if the cultivation of the thought attribute
(Satva) alone leads to liberation, where is the need of referring to
the other attributes. Just as until the smoke stage has been crossed,
fire cannot be lit, so, the two obstacles in the form of Rajas and Tamas
must first be overcome. This three-fold division pertains to every-
thing from faith to charity. The first cannot be distinguished with-
out reference to the other two and can only exist after the exclusion
of the others, just as there is evening, when there is neither day nor
night. If you hold on to the thought attribute (Satva), you will
attain Self. When the sun tries to light the path, is there anything,
which will not be seen ? Satva opens the key to liberation, but is not
liberation itself, just as even pure gold will not circulate, until it is in
the form of a coin stamped with the royal mark. Water can be
purified anywhere, but it can remain holy only at holy places. The
attainment of Satva removes the obstacles, just as joining the Ganges-
enables any stream to reach the ocean. The Supreme Self, Who is
the resting place of universe, is eternal. He has neither name nor
sex, but His one name has become three-fold. The sacred books in
order to enable less advanced persons in the darkness of their igno-
rance to recognise Him, have given Him a name, just as a child when
born has no name, but when a name is given to it, it answers to that
name. Those, who have been born in the fire of embodied existence
and have sought to attain Brahman, have used a certain name. Brah-
man neither addresses nor is addressed, but in order to enable men
to speak of Him and in order to secure sight of Him in His unity, the
Vedas have mercifully invented incantation, and the proper use of
this address will enable the realisation of Brahman, Who is behind

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you as well as in front of you. In order to achieve this, you will have
to sit near Brahman in the seat of the Upnishads on the tableland of
the Vedas. The creator (Brahmadeva, one of the trinity of gods)
was distracted and unable to do anything, until he secured his power
by the repetition of this name. It was by repetition of the name
with a proper understanding of the meaning thereof. Then were
created one class after the other and they were assigned their respec-
tive functions. This incantation, which is therefore the root of aU pow-
er, consists of three syllables, viz., ‘ Om,’ ‘ Tat ’ and ‘ Sat.* This three-
fold name of Brahman is the highest flower of the Upanishads.
While addicted to good actions (Satva), if you also hold on to this
incantation, liberation cannot be far. It is difficult to get hold of
ornaments, but not difficult to know how to wear them. It is impor-
tant not only to do good actions and to utter this name of Brahman,
but also to know why and how this name is appropriate. When sages
arrive at one’s house, if one does not know how to receive them and
offers them an insult, even through ignorance, it diminishes one’s
merit. If many ornaments were made, but, instead of wearing them
in their proper places, if they were all chained together around one’s
neck, it would not be appropriate. It is like a child, who is hungry
and the food is also near by, but it does not know how to eat it. You
may have oil, wick and fire, but you cannot get light, unless you
know how to prepare it. You must therefore know precisely, how
to use these three names.

These three syllables should be used properly at the beginning,
middle and the end of every action. The sages, who know Brah-
man have found this to be of great assistance. They follow the
Shastras and carry out all the duties and obligations laid down there-
in. At the beginning of every sacrifice or ritual, they contemplate
on the form of the syllable “ Om.” Then they utter it clearly. What
the light is in darkness and what the company of a brave man is in
forest, the utterance of this syllable “ Pranava ” is in all actions. In
the performance of sacrifices, such sages avoid all obstructive things
such as pride, etc. They engage themselves in charity on the lines
already indicated, or they perform austerities. All these actions
might themselves constitute bonds, but it is the utterance of the
syllable ‘ Om,’ which makes them the means of attaining liberation.

The syllable ‘ Tat ’ refers to Brahman, Who is self-illuminating
and Who is beyond the three worlds. He existed before the world
and the syllable ‘ Tat ’ refers to Him. As soon as there is any fruit
arising out of the performance of sacrifice, charity or austerity (Yad-
na, Dana, Tapas), they utter the syllable ‘Tat,’ in order that these
fruits may go their own way towards Brahman. ‘ Tat ’ is symbolic of

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the presentation of all fruits to Brahman, so as to say ‘not mine/
What has begun with ‘ Om,’ is given away with ‘ Tat/ All action is
thus pervaded by Brahman. The only duality then left is between
self, who performs the action, and Self (Brahman). This duality
has also to be destroyed and this is done by the syllable ‘Sat.’

The utterance of the syllable ‘ Sat ’ destroys all unreal forms and
indicates one Supreme Self. He is unchanging in time or space.
The visible world is unreal and has no power and when real
power is recognised, it is self-realisation. The unity of Brah-
man is thus established. Even good actions remain unreal, so long
as there is something wanting, just as when a man is defective
in one sense, he is unable to do everything. A car cannot move,
when there is one wheel missing. All defective actions are immedi-
ately restored to soundness by the addition of the syllable ‘ Sat * to the
first two syllables. The power of the syllable ‘ Sat ’ is wonderful, in
so far as it purifies everything. Just as medicine helps those, who
are very ill, so when something happens, which is beyond the pres-
cribed limits, or when an action goes within the region of the forbid-
den accidentally, the utterance of the syllable ‘ Sat ’ saves a man. And
it does happen, that a traveller loses his way sometimes. Even an
expert is sometimes uncertain. In the course of life, such situations
frequently arise. Action, which through thoughtlessness or over-
sight tends to be evil, is thus corrected. You must therefore under-
stand the real meaning of the Gita.

The heart is lighted up by the name of Brahman, in the form of
these three syllables. These syllables show the path to Him, Who is
pure and nameless, just as the sky alone can support the sky. These
three syllables, which are Brahman, are supported by Brahman. The
sun in the sky is visible by his own light. So Brahman becomes visi-
ble by these three syllables.

In the matter of duties, sacrifice, charity or austerity, no matter
what the actions may be, whether they are perfect or imperfect, they
assume the form of Brahman, when they are dedicated to Brahman,
just as after a metal has come in contact with touchstone, there is
no question of purity. It is not then necessary to criticise the actions.
In fact they cannot be distinguished, like a river which has joined the
ocean. This is the highest and pure name and this is its significance.
If you have faith, this name will enable you to go across the ocean
of life and death.

If, however, you are without faith and through conceit and
obstinacy, perform unworthy sacrifices or give away vast wealth in
charity, or practice agelong asceticism, it is useless, like rain falling

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on a rock, fire made up of ashes and the embrace of a shadow, or
beating the air. No oil can come out by crushing stones, nor cake.
The labour is wasted. Such action cannot even give good results
in this world, let alone the next. It is like fatiguing oneself, without
attaining the result.

CHAPTER EIGHTEEN.

Ar juna says to Shri Krishna : O Lord, attend to one of my re-
quests. The two words Sanyasa and Tyaga have apparently the
same meaning, just as the words Sanghata and Sangha indicate the
same thing. In the same way these two words Tyaga and Sanyasa
are both known amongst people by way of Tyaga. At least it so
appears to me. If there is any real distinction in the meanings,
kindly explain it.

Shri Krishna says to Arjuna : O Arjuna, just as in your mind
the words Tyaga and Sanyasa convey the same meaning, so do they
to My mind. Really both these words point to Tyaga. And there is
only one reason, why there could be any distinction between the two.
The abandonment of all actions is called Sanyasa, and the abandon-
ment of the fruits of actions is called Tyaga. Now I will explain to
you, of which actions you should abandon the fruits, and which
actions you should abandon wholly. Listen carefully. In the jungles
and on the hills, many trees get fruits spontaneously. But a rice field
or a fruit garden cannot grow in that jungle. Grass can grow thick
without being sown, but rice crop cannot be had without the ground
being carefully prepared. While the body is created complete, the
ornaments have got to be made. The river flows of its own, but a
well has got to be dug. In this way the daily actions and the actions
for specific purposes are natural, but the actions directed towards the
fulfilment of some desire are born of such desires. The main basis
of the action lies in a strong desire, where sacrifices to be performed on
definite lines are concerned. To build reservoirs, to have wells dug,
to make gardens and resting-places, to bestow jhagirs and to establish
cities and to perform various rites, at the root of all this is nothing
but desire, which binds down the man and! compels him to enjoy the
fruits of these actions. Having arrived in the village in the form of
the body, one has got to go through the cycle of birth and death, or
what has been destined cannot be avoided. Just as the colour of the
skin does not change by washing, so the fruits of action accompanied
by desire must be undergone. Just as without a repayment of debt,
an attachment is not withdrawn, even if incidental and without
intention, an action accompanied by desire is performed, then just
as an accidental shot kills as much as a real shot, or, just as a lump

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of sugar placed in the mouth without being recognised also tastes
sweet, or, just as fire burns, even if it were handled in the belief
that it was only ashes; in this way, in actions accompanied by desires,
there is a natural prowess for compelling the enjoyment of fruits.
Hence, those, who desire liberation must not perform such actions,
even through curiosity. O, Arjuna, in short, if such an action is at
any time performed, then it should be thrown out in the same manner,
as poison, when it is swallowed by mistake. This sort of renuncia-
tion is called ‘Sanyasa.’ By abandoning these actions, the temptations
are uprooted from the mind; just as a fear of burglary does not
survive the abandonment of wealth. On the other hand, is the action,
which people perform at appropriate moments during the eclipse of
the sun and the moon or the Shraddhas, or which they perform on
the date of the death of ancestors, or to receive a guest (Atithi) ; all
these are called ceremonial actions. During the rainy season, we
hear thunders of the clouds; during the spring, the trees grow mani-
fold; or, during youth, the body becomes lustrous. The Somakanta
stone throws out water at the rise of the moon. The lotus unfolds
itself with the rays of the sun. In all this, the growth is of the
original; there is nothing new. In this way the daily actions of life
are governed by the occasion and they are, therefore, called Naimittika.
These have to be done every day in the morning, noon and afternoon;
but, just as the sight in the eyes does not increase (by use), or, just
as motion is always dormant in the feet, even if one does not move,
and just as light always remains concealed in the lamp, or, just as the
sandalwood tree even without any extraneous application contains
spontaneous scent; this is the characteristic (Adhikara) of spontaneity
(Swabhavic Dharma). Such action is called Nitya Karma (every day
action). In this way, I havei indicated to you what are called Nitya
and Naimittya Karma (natural acts). Because these have got to be
performed by everybody, some people begin to regard them as fruit-
less actions, but just as through food, there is the appeasing of hunger
as well as satisfaction of the heart, so every description of fruit is
secured by the performance of Nitya and Naimittika actions. Inferior
gold being thrown in the fire, gradually becomes superior, so from
daily and ceremonial actions, purity of Chitta (intelligence) is secured.
Through these, sins are warded off, and greater worth in social order
is secured as well as enhancement in future life. Notwithstanding
these great results of these actions, it is desirable that they should
be provided against, in the same way as provision is made against a
child born in the Mula Nakshatra. Just as, it is during the spring,
that new leaves adorn the mango trees and creepers, yet the spring

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does not appropriate any of these sprouts. In this way, one should
carefully perform all the Nitya and Naimittika actions, but in regard
to their outcome, his attitude should be the same as towards food
thrown out. Such renunciation of the fruit of actions is called Yoga
by wise men. I have thus explained to you the distinction between
Tyaga and Sanyasa.

With such Sanyasa, even actions full of desire cannot cause
trouble. As for prohibited actions, they are avoided, naturally because
of the prohibition. The abandonment of the fruit of these actions
renders them almost nugatory, in the same way, as after the head
has been cut off, the body becomjes lifeless. Just as after the corn
has become ripe, the corn stalks do not grow, so after the avoidance
(destruction) of all actions, wisdom of Self comes seeking the man.
In this way, those, who abandon the fruit of Nitya and Naimittika
actions and who renounce the actions of desire, find their spiritual
wisdom (Atma Dnyana) increased. If missing this straight path, a
man tries to abandon actions merely by guess work but does not
succeed, he goes into further confusion. Just as without a proper
diagnosis, a quack medicine is as bad as poison, or, just as forsaking
food, a man dies of starvation, so, where the abandonment of actions is
not recommended, such action should not be abandoned, and where it
is laid down that certain actions should not be done, no one should
desire to practise them. Those, who make a mistake in this method
of abandoning actions, are gripped by actions, even while they think
they are pursuing renunciation. Hence, those who have withdrawn
desire (from the world) do not pursue an arbitrary path. Without
abandoning the desire for fruits, the same people allege, that actions
create bonds; just like a man, who goes naked and quarrels with those,
who remark about it; just as a sick man, who has got a weakness
for good food eats anything and when he cannot digest it, he grumbles,
or a leper, instead of dwelling on the filthiness of his own body, falls
foul with the poor fly, who hovers round it; in this way, those, who
are too weak to abandon the fruits of actions, pretend that all actions
are bad and decide that no actions should be performed. Others
lay down, that sacrificial and other actions must be necessarily
performed, because except by performing these, there is no other
means of securing clarity of intelligence. If you desire early establish-
ment of clarity of intelligence, then it is no use being slack about the
performance of actions. If gold has to be purified, it must be heated
in the Are. If you wish to see in the glass, you must wipe the glass
first. Those, who want clean clothes, must not complain about the
dirtiness of the vessels in the laundry. A man, wishing to eat deli-
cacies, must be prepared to take the troublei of cooking. In this way.

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because actions involve a certain amount of trouble, they must not be
abandoned. Through such pedantry, certain people are attached to
actions and certain others advocate their abandonment. Hence, there
has been a perpetual struggle with regard to Karma and Tyaga*

Listen, therefore, to the real elucidation of this problem : O Arjuna,
remember that Tyaga (renunciation) is of three kinds. I shall now
tell you their characteristics. Though renunciation has been described
as three-fold, still remember, that in essence in all these three
directions, it is the same. I shall give you a definite direction on this
subject. Whoever wants to be liberated from the troubles of this
world, must diligently try and understand the real nature of
renunciation.

Just as a traveller should not cease to push along the road, so it
is not desirable to abandon necessary actions like Yadna and Dana
and Tapas. Just as, it is not possible to abandon the search for a lost
article until it is found; just as, people do not remove the dishes, till
they have satisfied their hunger; just as, a boat cannot be left in the
middle part of the river; just as, until the fruits have come, the plant
and tree cannot be cut off; or until the thing looked-for is found, the
lamp is not extinguished; so also, no one should be indifferent towards
actions like Yoga, etc., until his mind is fixed finally in supreme know-
ledge of the Soul. All people should according to their condition
constantly and along prescribed lines perform Yadna, Dana and Tapas.
He, who walks briskly, also secures rest quickly (at the end of the
journey). The patient, who is constantly watchful in the ministra-
tions of medicine, becomes free from his illness soon; so when actions
are performed quickly (diligently) and on prescribed lines, the quali-
ties of Rajas and Tamas are quickly destroyed. Just as, when treated
with acid, gold becomes free from adulteration and is purified, so also,
when actions are performed with faith and attention. Rajas and Tamas
get separated and destroyed and the pure Satva comes up. There-
fore, O Arjuna, remember, that good actions serve the same function
in the acquisition of Satva (absolute purity), as places of pilgrimage.
Just as, the water in the pilgrimage washes away the external impuri-
ties, so (good) actions destroy the internal impurity. Therefore good
actions themselves are places of pilgrimage for the purification of the
mind. What the finding of water does for a thirsty man in a desert,
what the acquisition of the light of the sun would do to the eyes of the
blind man, what one would gain if the river itself were to save the
drowned, the earth itself were to catch the fallen or death alone were
to make the gift of life to the dying, so, O Arjuna, action alone is the
means of liberating man from action. Even poison administered on
medical principles to the man in his last stage can save him, so O

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Arjuna, actions performed with discrimination are instrumental in
destroying the bond of action.

I will now describe to you in fine the method, by which mind is
destroyed by action itself. Even while performing on prescribed lines,
the principal actions of the nature of the five Maha Yadnas, he, who
does not feel the pride of action is like the man, does not rejoice
over his prowess, when he has gone on a pilgrimage on borrowed
money; he is like the man, who does not feel the pride that he has
conquered a king, when he has merely brought back a captive king
single-handed on the written injunction of an emperor. He does not
feel the pride that he can swim, when he has crossed the river by the
support of another man. For him, there is nothing to boast in the
charities given by him on behalf of the king. In this way, abandoning
consciousneess of being the principal, one must perform all the actions
which have got to be performed on different occasions on prescribed
lines, and one must prevent one’s mind dwelling on the results of such
actions. In the first instance, the desire for results must be abandoned
and action should be performed in the same way, as, when on seeing
another party’s child, what is produced is contentment and not love.
In the same way, in which the Pipal tree is watered without the
expectation of any fruits therefrom; in the same way, in which the
cowherd grazes the cow of the whole village without any desire for
milk; he, who performs actions in this discriminating manner obtains
the realisation of Self, which is within him. Therefore, My best
command to you is to abandon the desire for fruit and to abandon
the pride of action and then to perform actions. To him, who has
become weary of constant movement in the wheel of life and death
and who is planning his liberation therefrom, I would say again and
again that he can never go counter to this command of Mine.

When a man is walking in the dark and hits his body against
something, if he were to direct his anger against the eyes and were to
pierce them with his nails, so if a man were to indulge in futile abhor-
ence of actions and to abandon them, I would call such an abandon-
ment Tamas. This Tyaga is like the man cutting off his own head
because of getting neuralgia. When the road is bad, are you going
to walk on your two legs and reach the end of that road, or because
that road is bad, are you going to cut off your feet? If before a
hungry man, hot food were served and if he could not bear it so hot
and kicks the dish away, would he not remain hungry ? In this way,
remember that only by the proper performance of actions on prescrib-
ed lines, the bonds of action are released. This secret is not under-
stood by the deluded man of Tamas temperament and he therefore
abandons actions, which have been laid down. O Arjuna, like this

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Tamas man, don’t you subnlit to the desire for running away from
action. Some people realise their condition and also are aware of the
actions suitable to it, which are prescribed, but are weary of action,
because of difficulties and obstacles in the path. All actions are diffi-
cult in the beginning and for this reason, such a man believes action
to be a source of exertion; ini the same way, as food is found heavy,
when it is being carried, the leaves of Neem tree, which are found
bitter when being eaten; in the same way, as a man would be afraid
of the horns of the cow, before she has been milked, as a man is afraid
of thorns in plucking the flowers of Shevanti, as a man would rather
not eat because he has to take the trouble of cooking. Sometimes a
man begins the performance of actions on prescribed lines, but, just
as a hot article has to be dropped down, the moment it is taken in
hand, so he is tired of the performance of actions and leaves them
undone, and he says, “since I have secured through my great fortune
such a beautiful thing as the human bo(^, why should I put it to
trouble by the performance of actions in the same way as a sinner ?
I do not desire the fruits arising from the performance of actions.
Why should I not then enjoy that prosperity, which I possess at
present ? ” In this way, O Arjuna, the abandonment of actions, which
is dictated through fear that it will cause pain to the body, is called
Rajas. It is undoubtedly a Tyaga of Karma and actions, but it does
not secure you the fruits of the real Tyaga. When butter has been
put upon the fire for being heatejd, if it were to overflow and fall
in the fire, it cannot be regarded as having been put in the sacrificial
fire, or if a man were accidentally to drown in the water, it cannot
be said that he has taken Jala-samadhi. So, he, who runs away from
action through softness for his body, to him, the fruit of Tyaga never
reaches. In short, when a man secures the realisation of Self, it is
just as the light of the planets is dimmed as soon as the sun is up.
So, the obtaining of that liberation, which arises from the disappear-
ance of all action as well as through proper Tyaga cannot be secured
by him, who abandons action through ignorance. It is not, therefore,
true Tyaga but Rajas.

The seeker, who wants the highest (Satva) renunciation, performs
on prescribed lines all actions, which have arisen in ordinary course
from his respective condition; he does not keep in his mind pride
or consciousness, that he is performing these actions; in the same
way he never dreams of the ttesire of the fruit of such actions.
To disobey the mother or to allow sensual feeling to arise in one’s
mind with regard to her, are both causes of downfcdl. Therefore,
leaving both these ideas behind, one must serve one’s mother; because
the mouth of the cow has been regarded as impure, must one give
up all the rest of the cow ? Does any one tiirow away any mango.

279

because there is no juice either in the tree or in the seed? In the
same way, pride of action and desire for the fruit of action are both
causes of bond. Therefore, just as a father never feels any kind of
desire towards his daughter, so having performed all actions, which
are prescribed, he, who desires neither of these two things, never under-
goes any kind of trouble. The great fruit in the form of liberation
grows on this fine tree in the form of Tyaga. It is this Tyaga, which
is supreme in the whole world as Satvika Tyaga. Just as the seeds
of trees can be made barren by being scorched, so he finally relin-
quishes all action through the abandonment of the desire for fruit.
On the mere touch of the touchstone, the defects and the colour of
iron change altogether, so on abandoning pride of action, as well as
desire for the fruit. Rajas and Tamas are both destroyed. With the
resultant purity, the light of the knowledge of Self arises, in the
same way as in the evening the mirage disappears or the sky becomes
dark automatically. Apart from this, with the knowledge of Self, the
unreality of the vast expanse of the universe is brought home.

Therefore, whatever good or bad actions arise, in accordance with
the channels created by previous actions, becomes in the eyes of the
Satvika man pure, in the same way as clouds created in the sky dis-
appear in the sky, and such a man is indifferent to the pleasme or
pain arising from such actions. From good acts, he does not rejoice,
from evil acts, he does not recoil. Just as, on awakening, there is
neither pleasure nor pain with regard to an object witnessed in the
dream, so in his mind, there is no distinction, that this is beneficent
and this is malevolent. Therefore, O Arjuna, that is called Satvika
Tyaga through which the feeling of duality, that ‘this is action and
I am performing it’ disappears. O Arjuna, when actions are abandon-
ed in this way, then only they leave you. Otherwise in any other way,
the more you shun action, the greater is the bond.

Therefore, O Arjuna, he, who has got a body and yet is negligent
in the performance of actions, is a fool. What would happen to the
pot, if it were tired of earth (of which, it is made) ? How can the
cloth say, that it would have nothing to do with yarn ? How can a
fire already lighted abandon its heat ? How can the lamp say, that
it will have nothing to do with the light ? If assa-fotida acquires a
distaste for strong smell, where is it going to get fine scents ? If
water punishes the quality of water, what will remain of it ? In this
way, so long as a man moves in the condition of a body, any illusion
with regard to the abandonment of actions is futile. One can always
wipe out a tilak from the forehead and put another one, but one
cemnot make or mar the forehead. In this way, it is possible that we
can abandon actions, which we have already started, but the action.

280

which has resulted in the body, how can we either acquire it or
abandon it ? When the man is asleep, the action of breathing goes on.
In other words, even without any effort, the actions proceed automa-
tically. Through the bodiy and in the form of the body, actions are
with us and whether alive or dead, there is no getting away from them.
There is only one way, therefore, of abandoning actions, and that is,
that while performing them, you must never submit to a desire for
fruit from them. When the fruits of action are dedicated to God, then
through His favour, knowledge is produced, and in the same way,
as the fear of a serpent is removed as soon as we are sure that it is
only a rope, so through knowledge of Self, action is destroyed at the
same time as ignorance. O Arjima, when action has been abandoned
in this way, then it is called true Tyaga and I believe him to be a real
Karma-Tyagi, who performs actions skilfully by way of Satvik-Tyaga.
On the other hand, people stupidly think, that a patient is resting,
when he has fainted. He, who is negligent in the performance of
action, is only starting other action on the pretext of retirement.
In all the three worlds, the real Tyagi is he, who through the
abandonment of the fruits of action, has conferred on action itself,
the quality of being inaction.

O Arjuna, the fruits of action are of three kinds and they have
got to be borne by those, who have not abandoned the desire for
these fruits. Though he has given birth to a daughter, when a father
says, that “she is not mine” and performs the ceremony of the gift of
daughter, then his bond with the daughter is over and his son-in-law
is caught in the bond of the girl. Those, who deal in poisonous drugs,
sell them at a profit and get through life merrily, but those, who eat
them die. In this way, when, action is done with consciousness of
action or when you do not think of relinquishing all desire for fruits,
the actions are there all the same. Any one can get the ripe fruits of
a tree on the way-side. With such feeling, when a man relinquishes
the desire for action, he gets free from the bond of life and death,
because this three-fold world is itself the result of actions. Spirit,
action and matter, these constitute the world and these are the three
qualities of the fruit of action.

Action itself is of three kinds; one is bad, that is unfavourable;
one is good that is favourable, and one is mixed. A sensual man
crossing prescribed lines and engaging himself in prohibited action
acquires the lower kind of body of worm, ‘ kit ’ and earth. This is
called unfavourable fruit of action. O Arjuna, when a man estimates
his proper duty and performs his actions as prescribed in the Vedas
according to his condition, he secures the body of the Devas like
Indra, etc. This is the fruit of beneficent action. In combining sweet

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and sour, a new peculiar taste is created, or in the practice of Yoga,
the Rechaka is itself the cause of Kumbhaka. So, when truth and
untruth are joined, both these are effective. When good and bad
actions combine equally, the action, which results in mixed fruit,
gives a man the body of a man. In this way, in thns world, the fruit
of action is three-fold and those, who do not abandon the desire for
this fruit, are caught in the wheel of life and death. One takes great
delight in constantly eating articles, which are pleasing to the tongue,
but, just as in the end out of this, a man dies; only so long as the
forest has not been reached, can the friendship of thieves be pleasant;
and just as the attraction of a prostitute is only up to the moment
of union with her, in this way so long as a man is irt his body, he
may do any kind of actions, but in the end after death, he has to
undergo the fruit of these actions. Just as it is not possible to say
“no,” when a rich creditor demands back the moneys borrowed from
him, in this way every living being has to enjoy the fruits of action.

The pollen falls out of the stalk and grows. It gets more stalks
and more fall on the ground again and from these, more stalks and
from the stalks more pollen arises. Thus the fruit, which arises from
the enjoyment of actions, rears more action; from more action comes
more fruit and the seed is continued. Just as a man, moving on the
road, goes step by step and ultimately completes the road; on which-
ever post the ferry-boat lies, it has got to move from one post to the
other; in the same way, there is no end to action and to the enjoyment
of results arising from such action. In this order the fruits and the
enjoyment of the fruits go on increasing and he, who does not aban-
don the desire for fruits, becomes thus entwined in worldly life. The
man, who having begun action does not have consciousness of action,
remains untouched, in the same way as jasmine flower flies up as soon
as it is fully unfolded. If the grain, which has been set aside for seeds,
were consumed daily, the work of sowing would necessarily terminate.
In this way, through the abandonment of fruits, life and death, which
are produced through action, cease. With the assistance of pure truth
and watered by the flow of nectar in the form of favour of the Guru,
the abjectness of duality is destroyed. After this the three-fold fruit,
thiough which the whole universe is produced, spontaneously dis-
appears and the distinction between the enjoyer and the enjoyed comes
to end. O Arjuna, he, who accomplishes the Sanyasa of action in
this way putting Dnyana at the head, becomes free from the misery of
the enjoyment of fruits, and when his inner being goes into the true
nature of Self by means of such a Sanyasa, he cannot see action, as
separate from himself. The pictures drawn on the wall get mixed up
with the earth, of which the wall is made, when the wall falls down.

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At dawn, darkness spontaneously disappears. Wherever there is no
form, there is no shadow. Where there is no mirror, how can the
reflection be seen ? Where the sleep has ended, how can the dream
be produced and who can call it true or untrue ? In this way, by
abandoning fruits of action in the first place, ignorance has no leg to
stand upon. Who will then give the enjoyment of the fruits and
who will take it ? With the accomplishment of such a Sanyasa, action
•disappears, but so long as ignorance has made a home in the body,
so long as through pride of action, the Soul enters into good and bad
acts, and so long as the eye notices strongly the distinctions, so long
the do-er and the thing done (action) are as apart as east and west;
just as the sky and the cloud, the sun and the mirage, the earth
and the wind, though perpetually connected one with the other, are
still different; just as the rock in the water is inside the water of the
river, but is very different from the water; just as the moss on the top
of the water remains with the water but is very different; just as
lampblack is connected with the lamp, but no one can call lampblack,
a lamp. Though the moon has got a mark, yet it is not the same as
the moon. In this way, there is a difference between the eye and the
eye-sight, between the road and the traveller on the road, between
the stream and water, between the mirror and the man, who looks
into the mirror; so also action is different from the Soul. Yet, O
Arjuna, owing to ignorance, it appears to be the same, just as the
lotus in the lake indicates by being unfolded, that the sun has risen
and it gets the pollen inside it enjoyed by the bees, so actions indi-
cated in the Soul arise through different bodies. These causes are
five in number and I will now give you their characteristics.

You are probably aware of these five causes, because the Shastras
have described them in detail. These have been proclaimed to the world
by the trumpet in the form of explanation, in the school of Sankhya
Vedanta, in the capital of the king of the Vedas. In order to secure
the fruition of every action, these are the principal and necessary ones.
The Soul is in no way the cause of action. In this way, they have
been proclaimed in all the four quarters and you must, therefore,
always keep them in mind. It would prove very useful to you
sometime. Why should you undergo the trouble of hearing these
things from some one, when you have secured a jewel, in the form’
•of knowledge in My person? When the mirror is immediately opposite,
why should you say to some one “please describe how I look” ?
I become the thing, which My devotees desires to see, wherever he
desires and by whichever emotion, he is moved. When I see your
intense desire to get at this final truth, I shall tell you that everything
is different from the Soul. O Arjuna, all action is created mutually

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through these five means. And these five, which spread out action,
ere themselves the causes of all actions. The Soul is indifferent to
them and is neither the cause nor the effect of actions. Nor is He
helping any action. The good and bad actions are brought about
through Him, in the same way as night and day are produced in the
sky, but the sky is free from them both. Steam is produced from
water, and light comes in contact with wind. It therefore rises high
and is turned into clouds. But the sky does not know about it.
The sailor drives the boat, which has been prepared by the assembling
of much wood on the water by force of the wind, but in that place,
the water is doing no function. It is merely a witness. K a lump
of earth is put on the potter’s wheel, which is turned by means
of a stick, the quality of the earth, which is in the lump, disappears,
and a pot is produced. Here what other cause has assisted the
production of the pot except the art of the potter ? Just as all
activities in this world are carried out by the light of the sun and yet
the sun is untouched by them, in this way the five causes, which arise
from five motives, build up the root of all the creepers, in the form
of action and the Soul is indifferent to them. I will describe to you
in detail the five causes, which you must appraise distinctly, as a
jeweller does with pearls.

Listen to the five causes, which lead to action. The body is the
first cause. This is the reason, why it is called Adhishthana, because
in it, abides the enjoyer with the object of enjoyment. The body is
called Adhishthana, since man has no other place to enjoy happiness
and misery, which are produced by contact with Prakriti, working
night and day through the ten hands in the form of senses. This body
is the abode of the twenty-four elements and therefore decides the
factors leading to bondage and liberation. In short, it is the princi-
pal house for awakening, dreaming and Sushupti. Adhishthana is a
proper name, therefore, for the body. Now the second cause of action
is the do-er. This is the reflection of the Soul (Self), and it is called
Jiva (self). Just as, after the rains from the sky little pools collect
on the earth and the sky is reflected into these pools and the pools
appear like the sky; just as, a king feels that he has become a beggar
in his dream, where he has forgotten his sovereignty on account of
his sleep, so the self, forgetting its real nature identifies itself
with the body, in the belief that it is the body. Wherever
the real nature of the Soul is forgotten, there He is known
by the name of Jiva. This Jiva has through an illusion pro-
mised the body that all the actions, which are done by the
body, are being done by it. Jiva is therefore called the do-er. Then

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though the sight is one, still divided by the hair of the eye-lashes, it
often appears different, like the different hair of a “ Chawri.” Just as a
single lamp in the house, when looked at through the ventilator ap-
pears as many; just as the same man, when trying to indicate love,
heroism, tragedy and other nine sentiments, appears to be nine-fold,
so the single knowledge or consciousness emanating through different
senses like the eyes, etc., come out differently. All these different
senses are the third cause of action. When the different
streams coming from the east and the west join the rivers, their water
becomes one; in the same way as the energy, which is in breath, ap-
pears different in different limbs. When it comes out through the
tongue, we call it speech; when it comes out through the hand, we
call it muscular activity; when it comes out through feet, we call it
motion; when it comes out in the form of urine and foetus, it is
called purification (Kshalan). From the navel to the heart, it in-
creases and is then called Prana. The breath, which goes higher than
that, has a manifestation of the same energy, which is called Udana.
The same energy, when it appears from the anus is called Apana.
When it spreads throughout the body it is called Vyana. Just as
juicy food, which has been eaten, spreads throughout the body in all
the joints, so this energy, which causes actions, itself is called Samana
or the breath abiding in the navel. Yawning, sneezing, belching and
other manifestations of wind are the activities of smaller Prana, which
are called Upaprana. In this way, O Arjuna, all these activities are
from one wind only. But they acquire different names according to
their manifestation. In this way, the energy of wind is separate
according to its functions. This you must remember as the fourth
cause of action. When in winter the moon rises and even there,
when it is the full moon day; when it is spring and there is a garden
and there is the object of love and pleasure; when the lotus is in full
bloom, the pollen is borne by mild breeze from it; or when there is
poetry in one’s speech and in that poetry, there is the sentiment and
in that sentiment, there is the realisation of the Soul; so, when at the
base, there is keen intelligence rich in wisdom (Dnyana) and when
the senses obey completely such intelligence, and when the respective
presiding forces in each sense are also in harmony with each sense,
then the ten gods such as the sun, etc., who are the ten presiding
deities in the ten senses such as the eye, etc. act in common concert
and harmony. Collectively acting these ten constitute the fifth and
final cause of action. O Arjuna, have you understood ? I have
mentioned here the five causes of action in order that they should be
grasped by you. Now, I will tell you the five motives, by means of
which these five-fold actions are produced.

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When the spring arrives, the trees on account of the spring get
new blossoms. From the blossoms come the flowers and from the
flowers, the fruits are produced. In the same way, in the rainy season
in the first instance the clouds are seen. From the clouds comes the
rain, and from the fall of rain corn is produced. In the same way, in
the east is seen the dawn and then the rays of the sun. Then the
sun reaches the meridian. O Arjuna, parallel to this, you must re-
alise that the mind is the cause of the idea of action. From such an
idea, is lighted the lamp in the fire of speech. By the light of speech,
the path of action is seen clearly and then a man proceeds on the
activity of the action. Body and other senses become the cause of
action. Just as everything in iron is manipulated from iron itself;
just as cloth is made from yarn; just as diamond can only cut diamond;
in this way, the physical tendencies are the cause of physical actions
but the mind itself is the cause of all the action, affecting mind, speech
and body. A doubt may arise, viz., how can acts, affecting the
body, become their own causes. Just as the cause of the light of the
sun is the sun itself; just as the stalk of the sugar-cane is itself the
means of the growth of sugar-cane; just as speech, i.e., Saras wati,
is the means of prayer to the Goddess Saras wati; or just as the
description of the greatness of Vedas could only be found in the
Vedas themselves; in the same way, it is well-known that for action
there is the body, and it is also established that it is the means of
action. The moment causes in the form of the body, etc., join with
the means in the form of the body, action is produced. Such an
action is called benevolent action, O Arjuna, if it is performed on lines
laid down in the Shastras and its means are also called just. If the
water of the rains falls on a rice field, it is no doubt absorbed by the
ground, but it yields excellent fruit. If a man starts out to reach
Dwaraka, undoubtedly he exerts himself in walking, but not one step
of his is wasted. In this way, by the union of causes and means,
whatever action arises naturally, is called benevolent action, if it is
within the limits laid down in the Shastras. If the milk in a vessel
overflows of itself, it cannot be said that it has turned to good ac-
count. In this way, all action, which is against the Shastras, should
be regarded as useless. If this were not so, how is it that we cannot
say that wealth, which is stolen, has been given in charity! O
Arjuna, which Mantra is outside the 52 phonetics, which man can
avoid speaking one and all of these phonetics, but, so long as the
device of the Mantra is not properly understood, the speech does not
realise the fruit of the incantation of Mantras. In the same way,
by the union of causes and means, any irregular act, which is not in

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accordance with the Shastras, is also called action, but you must
remember, that it is unjust and it leads to sin.

In this way, there are five causes and of these five causes, there
are five means. Now let us examine, whether the Soul is one of the
causes of action. Just as, the sun, without being itself the object of
action produces impressions of the five senses, in the same way, the
Soul without being action itself, gives light to actions. O Arjuna,
just as the looker-on is neither the mirror nor the impression in the
mirror, but he exposes them both; just as, the sun is neither night nor
day, yet he brings out the contrast between the night and day;
so the Soul is neither action nor the do-er, but is only throwing
them both into relief. But through the illusion of egotism, and the
belief that ‘ I am the body,’ when a man’s intelligence also works on
this line, it is really mid-night for him, so far as the realisation of the
Self is concerned. He, who identifies life, (Chaitanya) Brahman and
God with the body itself, does not doubt that the Soul performs
actions. He goes on even to think that he is the body and the body is
the cause of action ! He never welcomes the doctrine relating to his-
real Self, in which it is laid down that the Soul, being beyond all
action, is merely witness of all actions. Therefore, he believes Me
and the Universal Soul to be no bigger than his own body, just as the
owl closes its eye during the day and regards the night as the day
(because he will not see). He, who has never seen the real sun in
the sky, thinks the impression of the sky in a mudpool is the sun
itself. As soon as there is water collected in the mudpool, he thinks
that the sun has risen. As soon as that water moves by means of the
breeze, he thinks that the sun is shaking, and when the water dries,
up, he thinks that the sun has been destroyed. So long as the man.
who is asleep, is not awakened, the dream appears real to him. What
wonder if he, who does not know, that this is a piece of rope, fears it
as a serpent ? To the man, who has jaundice in his eyes, the colour
of the moon appears yellow. If the deer will not be misled by the
mirage, who will be misled ? In this way, such a man does not allow
even the echo of the sound of the name of the Shastra or the name
of the Guru to reach him, because he lives in ignorance. When the
clouds are moving, the folks accuse the moon of movement. In this
way, believing that the body is the Soul, he assigns the functions of
the body on the Soul and then, through this shortsighted understand^
ing, he is firmly held by means of the powerful chain of action in
the prison of the body. The poor parrot sitting on the rod thinks
through an illusion, that he is tied up, though his feet are free to go
out. In this way, the man, who assigns the actions performed by

287

the body to the pure form of his Soul, continues to be caught in
action itself for endless time.

Now I will describe to you, how to recognise the man, who
though performing action, is not bound, in the same way, as the great
fire may be in the sea, but the sea cannot touch it. He performs
actions in a detached manner. In contemplating on the true charac-
teristics of the Liberator, a man himself reaches liberation. In observ-
ing things by the light of the lamp, one's own things appear to him.
In cleaning the mirror, one’s own form becomes visible to him. When
salt is put into the water, it is dissolved. On watching the reflection
in the mirror, one's own form becomes much more obvious to him.
In this way in dwelling on the life of the sages, a man recovers the
reality of his own Self, even though it may have been lost. There-
fore, you must always continue to talk about the sages and to listen
to their merits. As clear pointers to liberation, think of the charac-
teristics of the sage, who is beyond action and who is liberated, who,
though he is performing actions, is not overcome by the feeling of
happiness or misery and whose eyes are not blinded by the thin films
covering the human eyes. O Arjuna, such a man has spontaneously
awakened at the sight of his true Self from the sleep of ignorance and
from the dream in the form of the world. He, who was enjoying for
long ages the sleep of ignorance and who was experiencing for many
years the dream in the form of the universe, is awakened through the
prowess of the great doctrine ‘ Tat-twam-asi,’ and through the favour
of the Guru, not only by putting a hand on his head but by being
shaken bodily. As soon as the moon rises, the mirage is of itself
destroyed. When childhood is finished, no one is afraid of the bogey.
When wood has been burnt, it does not come before the eyes. So, O
Arjuna, such a man has lost the consciousness of ‘ I and Mine.’ Then,
just as the sun in order to get a sight of the darkness, might attempt
to enter into a crevice, but he does not succeed in seeing darkness; so
he, who has come to the firm belief that he is Self, finds everything,
to be in the form of Self, apart from the distinction of the seer and
seen. When fire touches a particular article, that article becomes
fire itself and after that there is no distinction between the burner and
the burnt; so, when thinking that actions were apart, the charge put
on the Self of being the do-er is removed, whatever remains behind
is the true condition of Self and the superior being, who exists in this
condition of Self, can only believe that the body is something very
different. The gulf-streams at the time of the universal destruction
do not allow any other streams to remain in existence, so, O Arjuna,
after one has identified oneself with the infinite form of Brahman,

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j

such a consciousness of being Brahman cannot be touched by the
body. Can the sun be got hold of by means of the shadow or the
reflection of the sun ? Once butter has been taken out of whey, by
putting it again back into whey, can it be mixed up ? After the fire
has been prepared by burning the wood, though it is put into a wood-
en box, can it remain concealed there ? After the sun has come out
from the womb of the night, can the night survive ? In this way, how
can he, for whom the knowledge and the knower have both disappear-
ed, have a feeling, that he is the body or that the body is the Soul ?
Wherever space (Akasha) goes, there is space. Hence it is by its
very nature all-pervading. In this way, whatever acts such a sage
performs are in the form of Self. By which action, can he then
acquire the quality of being a do-er ? Just as there is no place for
the sky to exist except the sky, just as there is no current in the
sea (which absorbs all currents), just as the polestar does not move,
such is the condition of the sage. In this way, he, who has by means
of knowledge of Self abandoned the consciousness of being the per-
former of actions, also continues to perform action, till he has a body.
Though the breeze has ceased, the movement in the tree is still con-
tinuing. Even if camphor is taken away, yet a certain amount of
scent survives in the basket. Though the music is finished, yet
the joy in the mind arising from hearing that music survives. Even
after water has dried up, the moisture on the ground continues. Even
after sunset, the twilight in the sky in the western direction is seen.
Even after piercing the mark, the arrow goes further, until its motion
is finished. Even after the potter has prepared the utensil, the
wheel goes round through the previously acquired momentum. In
this way, O Arjuna, after the consciousness of the body is destroyed,
the action, by which the body is produced, continues to make the
body act. Such an action is not dependent on desire. Even with-
out wishing them, dreams arise, and trees grow in the desert, even
without being sown, and even without any plan, in Gandharv-Nagar
(clouds), ideal forms continue to grow in the sky. In this way,
without the will of the Soul, action is spontaneously created for such
a sage, through the five causes like the body, etc., which have been
already enumerated. Pursuing the impressions of the previous
birth, these five causes and their respective means bring about many
actions, regardless of the fact whether the whole world may be des-
troyed by such actions or new worlds created. The sun though
responsible knows not, when the lotus blooms and when it dies.
Is the sky aware that the lightning from the sky falls on the ground
and tears up everything before it, or that the rain from the sky falls
on the ground and makes the ground wet ? In this way, he, who has

289

gone beyond the body, though he lives in the body, he knows no-
thing; just as a man, who has awakened from the dream, cannot see
the dream. He knows nothing in spite of the fact that on account
of the actions arising from the body, the universe may be born or
destroyed. But he, who looks with human eyes, believes that he
is performing actions. Does not the fox believe that the frame-
work erected out of grass in one corner of the field is the real creeper
of the field ? The public have got to be careful, whether a lunatic
has got clothes or whether he is naked (the lunatic himself does not
care). The wants of a man, who is fighting on the field, must be
supplied by other men. (He does not think of it himself). When
a great Sati burns herself, to other people she appears to be engrossed
in the act of bathing etc., but she herself is unconscious of her own
body or of the existence of people all round. She is absorbed in
the true form of her husband. In this way, the seer, who is lost
with the objects seen by means of his having obtained the realisa-
tion of Self, does not know, what acts the collection of his senses
are performing. People, standing on the shores of an ocean, think
that the larger waves are swallowing the smaller waves, but from
the point of view of the water, which wave can be said to have des-
troyed which wave ? There is no wave destroying any other wave.
In this way, for him, who has identified himself with the true form
of Self, no other objects remain, which he can abandon or destroy.
When a gold idol by means of a gold tissue destroys the demon also
made of gold, this activity appears very real in the eyes of the faith-
ful deyotee, but looked at from the point of view of the gold, the
goddess, the weapon and the demon are all made of gold. In the
picture drawn on the wall may be shown a lake and the receptacle of
sacrificial fire. But a peice of cloth brought in contact with them
is neither wetted nor burnt. In this way, for him, who has acquired
Dnyana, the activities of his body pursue previous actions, but with-
out knowing this mystery, stupid people believe him to be active.
He is certainly not the do-er, in spite of the fact that by his actions,
the three worlds may be destroyed. Is it possible that the sun can
create darkness and ask it to go away ? In this way, in the eyes of
the man, who has acquired Dnyana, there is no object, which he
can hurt. In him, the feeling of duality has disappeared and to him,
the whole universe appears to be his own form. In his intelligence,
there is no distinction between sin (Papa) and merit (Punya). Just
as, an ordinary stream, the moment it joins the river Ganges, loses
its impurity, in the same way, O Arjuna, you will find, that fire
cannot burn fire nor can a weapon hurt itself; which object can

290

touch the intelligence of the man, who believes that action is outside
his own form ? He has become the trinity of cause, do-er and effect.
He is not bound by the actions done by his body, because the mind,
believing itself to be the do-er, leads the mind in the form of the five
elements and by means of the ten senses (Indriyas) , and accomplishes
various effects, some of them just and some of them unjust. In a
moment, big mansions in the form of actions are built, but it must
be known that the Soul does not help in this great activity. He
does not initiate thought, but is merely the witness and His true
nature is Dnyana. How can he then give orders to the inclinations,
from which activities arise ? Nor does he feel the fatigue of action.
The fatigue is simply a (physical) quality. He, who has become
the pure form of Self, is never caught in the prison in the form of
actions. I will now make clear to you how the trinity in the form
of the picture, the painter and the act of painting exists, where in
spite of actions done according to nature on the cloth of ignorance,
the picture of duality is drawn.

The trinity of the knower, the object of knowledge and know-
ledge, is at the root of the universe and it is only through this that
the beginning of action arises. O Arjuna, I am now telling the
different forms of this very trinity. The rays in the form of the
five senses, from the orb of the sun in the form of Jiva, fall on the
bud of the lotus, in the form of object of enjoyment and unfold it.
To illustrate in another way, it would be like the king in the form
of Jiva mounted on the horse without reins, in the form of the body,
having in his hand rapiers in the form of the senses (Indriyas), over-
runs the country, in the form of object of enjoyment. In short, the
possessor of the knowledge, Jiva, secures action through the senses
and gives an alternation of happiness and misery, and gets lost in
deep sleep; this Jiva is called knower (Dnata) and what is being
described here so far is called Dnyana. Arising out of the womb
of deep ignorance, this knowledge (Dnyana) moves on its own way.
Whatever object of senses is seen or apprehended, knowledge is born
in the knower. This knowledge is between the knower and the
object of knowledge. After the object of knowledge has been se-
cured, its velocity stops and it gives a name to all objects. This is
the fundamental process of common knowledge. Listen now to
the characteristics of the object of knowledge. The object of know-
ledge is five-fold, namely, sound, touch, form, taste and smell. The
same object can be realised in different ways through all the five
senses. Thus it can be known to the ear through sound, to the
tongue through taste, to the eyes through colour, to the nose through
smell and to the skin through touch. The object of knowledge is

291

one, but its knowledge is of different kinds and is therefore five-fold.
The stream of the river ends, after it reaches the ocean. After reach-
ing the destination, walking comes to an end, and after the crops
have been collected, the increase of corn stops. O Arjuna, that
object of enjoyment, in which the end of knowledge arises, while
running in the path of the senses (Indriya), is called Dneya. I have
thus told you, O Arjuna, the characteristics of the knower, the
knowledge and the object of the knowledge. Through this trinity,
the beginning of all actions arises, because the object of knowledge,
which is five-fold in the form of object of enjoyment such as sound,
etc., is usually either pleasant or unpleasant. When knowledge
indicates to the knower the objects of knowledge, then alone the
knower is ready either to accept it or to reject it; in the same way, as
the duck at the sight of the fish, the poor man at the sight of wealth,
or the sensual man at the sight of a woman are actuated to seek
these objects; just as water runs down on the lower level, the bee
runs after the smell of flower, or the calf, when released in the
evening, runs towards the cow; just as having heard the description
of Urvashi, who resides in heaven, people arrange the ladders in the
form of sacrifice to reach the sky. Though the bird is flying in the
high heavens, yet at the sight of his mate, he immediately comes
down. Hearing thunder, the peacock flies towards the sky. In
this way, when he has seen the object of knowledge in the form of
objects of enjoyment, he goes towards it. In this world, the begin-
ning of all action therefore is three-fold, — the knowledge, the object
of knowledge and the knower. In this matter, if the thing about
which the knowledge arises, is pleasant to the knower, then he can-
not bear a moment’s delay in its enjoyment. If the object is un-
pleasant then he thinks that the delay of even a moment in aban-
doning it is as long as an era. At the sight of an emerald necklace,
joy is produced and at the sight of a serpent, fear is produced imme-
diately. In this way,, at the sight of pleasant or unpleasant things,
the condition of the knower changes and the action in the form of
accepting it or rejecting it arises. A boxer meeting a boxer, even
if he is the royal commander of an army, would immediately get
down and go on foot. In this way, the knower is devoted to ob-
jects of enjoyment and therefore becomes the do-er. Taking the
burden of action on his head, he is very much like one accepting
trouble for preparing food instead of sitting down comfortably on
food, which is ready. It would be like the bee taking the trouble
to prepare a whole garden, instead of straightway enjoying the pollen
of the flowers. It would be like the touchstone deprecating its own

292

greatness, wanting to become the metal. Like gods, instead of
sitting quiet in their temples, becoming anxious for building bigger
temples, the knower in this way through his desire for objects of
enjoyment, which are objects of knowledge, starts the activity
through the senses and becomes active. Being the knower, he
becomes active in this way and makes knowledge the means, and
therefore the object of knowledge becomes the action. The very
nature of knowledge in this way is altered. Just as, when night
comes, the lustre of the eyes becomes less, when misfortune comes
the luxuries of the rich give way, and after the full moon day, the
moon changes, so when the knower becomes conscious of the
activities of the senses, his condition becomes like this. The four-
fold tendencies of the heart are intelligence, mind, vitality and ego-
tism. The five-fold outward senses are skin, ears, eyes, tongue and
nose. Whenever the Jiva decides to do something led by the ten-
dencies of the heart, he feels that he is going to acquire happiness,
through that particular action. He, therefore, awakens the ten out-
side senses (Indriyas) in the form of eyes, etc., and makes them
active. So long as he does not finish the activity, he strains the
senses. In the same way, when he feels that a particular action is
not going to secure him happiness, he uses all the ten senses in aban-
doning action. Just as a king is active to send his servants night
and day for collecting revenue, in this way such a man is active day
and night in order to overcome unhappiness.

The moment the knower utilises the senses in order to accept
or reject action, he acquires the name of a do-er. He uses all the
senses in the performance of action in the same way as a farmer uses
a plough. Therefore, it is called the means of instrument of action.
Whatever is brought about by the activities, which are thus
performed is called Naimittya Karma; in the same way as ornaments
are encompassed by the intelligence of the goldsmith, and the moon-
light is surrounded by the rays of the moon, the light of the sun is
enveloped by the lustre of the sun, the juice of the sugar-cane is full
of sweetness and the sky has plenty of room; so, O Arjna, there
is no doubt that whatever is brought about by such activities is call-
ed action. I have told you in this way the three characteristics of
the do-er, action and the means of action. The beginning of action
arises from the three, namely, knower, the knowledge and the object
of knowledge. In this way the trinity of do-er, means of action and
knowledge is the seed of action. In fire, there is always smoke; in
the seed, the tree is concealed; in the mind desire is always present,
and gold is concealed in the gold mine. O Arjuna, the truth is,

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therefore, this, that as soon as Jiva feels consciousness of action, viz.,
“ that this is my obligation ” and “ I am doing it,” all activities arise.
The Soul is away from all these activities. Therefore, O Arjuna,
I have told you over and over again that the Soul is never touched
by action.

But whatever I have told you in respect of the trinity of the
knowledge, action and the do-er, that also pursuing the three-fold
nature becomes different. Therefore, do not trust even these three,
viz., knowledge, action and do-er, because even in them the quali-
ties of Rajas and Tamas create a bond. Only Satwa is the source
of liberation. I am now telling you in a form, which you will under-
stand, the mystery of the Satwika Guna, which has been discussed
such a lot in the Sankhya Shastras. It is the milky ocean of thought.
It is the means which imfolds the lotus in the form of knowledge of
Self. It is the king of scriptures, with eyes of knowledge. It is
the sun, which shows differently, things, which are related to each
other such as Prakrit! and Purusha, day and night. The Sankhya
Shastra describes the final doctrine, which is the end of the twenty-
four doctrines of endless illusion. Such is the description of the
three Gunas, of which the Sankhya Shastra sings the praises, that
they have impressed all visible articles by their three-fold mark
through their powers. From Brahma (the creator god) to the lowest
worm, these three Gunas have created a three-fold distinction.
In the first place, I will describe to you that knowledge, by means of
which this entire universe has been caught into these three Gunas,
because only after the sight has become clear, can the true form of
anything be distinguished. In this way, only by acquiring the pure
knowledge, the true nature of all things can be understood.

O Arjuna, that is true Dnyana, in which at its very inception,
the object of knowledge with the knower together are absorbed.
Just as, sun cannot see darkness, nor can the ocean even know the
rivers, nor can we catch our own shadow, so true knowledge sees no
distinction from the Lord Shiva to the mere blade of grass in all
beings. With this knowledge in trying to see the objects of know-
ledge, the trinity of the knower, knowledge, and the object of know-
ledge is destroyed, in the same way as pictures on the wall, when we
try to separate them from the wall or when we try to wash the wall.
To the knower, it is not necessary to take gold out after breaking
the ornaments in order to test gold. Nor can the currents of water
be separated. That Dnyana, by which there is no distinction bet-
ween all visible objects, is called Satwika Dnyana. Just as in a
mirror, the looker-on can see his own reflection, so the man posses-

294

sed of such knowledge, in trying to catch the object of knowledge,
sees in everything his own form. This Satwika Dnyana is the tem-
ple of the wealth of liberation. I will now tell you the characteristics
of Rajasika Dnyana.

O Arjuna, that knowledge, which relies on distinction between
all beings, is called Rajasika Dnyana. This is the source of the
impropriety of multiplicity in living beings. It is this, which mis-
leads the knower. Just as, sleep conceals the real condition and
brings forth the difficvilt condition of dreamland, so this knowledge
ensnares the Jiva into three-fold condition of awakening, dream and
Sushupti, by spreading on all sides of the temple of the knowledge
of Self, the smoke in the form of illusion. Just as, a small child can
only distinguish the form without being able to tell the metal in orna-
ments, so with such Dnyana, what is known is merely the name and
the form. The oneness is not realised. An ignorant man, seeing
a water pot, would not recognise the original earth. On seeing the
lamp, just as a man forgets that it is part of fire, or a stupid man on
seeing a thing called cloth cannot afterwards recognise the yarn, or,
if on being shown pictures on a screen, he forgets that there is a
screen, so in this (inferior) Dnyana, all beings are regarded as sepa-
rate and thus the feeling of oneness is destroyed. According to the
separate form of the wood, the fire also shows in separate form. On
account of the variety of flowers, the scent is also realised as different.
When the light of the moon falls on water, the moon appears to be
broken. In this way, in different articles on account of their out-
ward appearances, etc., things seem to be big, and small. Whatever
leads to the belief of such distinctions being real, is Rajasika Dnyana.
Further, bear in mind the characteristics of Tamasik Dnyana, which
I will now tell you, which is very much like the need of having to
shout at travellers, in order that they may not enter into the houses
of low caste people living at the outskirts of the village. That
Dnyana, which enters into life without wearing the clothes prescribed
by custom and which is, therefore, naked and from which the
Shruti has, therefore, turned away, is Tamasa. The Dnyana,
which the other Shastras have condemned and have driven away
towards the mountain of foreign religion, that is the Dnyana which
moves about in an intoxicated condition after contact with the
Brahma-Rakshasa (the great demon). That is the Dnyana, which
realises no obstacles from any relationship. That is the Dnyana,
which believes in no prohibitions. With this Dnyana, it is the same
as with dogs, let loose in a deserted village, who will only leave such
things as they cannot hold in their mouth or which will burn their
mouth, but who will accept everything else, A rat can steal things

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made of gold, but would not know the distinction between a good
ornament and a bad one. When a man eats meat, he does not wait
to see whether it is the meat of a black animal or a white animal.
When there is a forest fire in the prairies, it knows no limits. The
fly will sit on a body without considering, whether it is alive or dead.
A crow does not know whether food, which is lying, has been vomit-
ted or newly served, whether it is fresh or decomposed. In the
same way, that Dnyana, which when acting with regard to objects
of enjoyment does not know, how to abandon that, which is prohi-
bited and to carry out that, which is prescribed, but proceeds to enjoy
what comes within his sight, is Tamasic. Dominated by this, if it
is a woman, he hands her over to his senses. If it is wealth, he
pockets it; he, who does not know whether it is the pure water of
a holy place (Teerth), or it is impure water, but only sees whether
his thirst can be quenched. This is the Dnyana, in which there is
no distinction, as to whether it is eatable or non-eatable, whether it
is creditable or discreditable. That is regarded as acceptable,
which is pleasant to the tongue. In this Dnyana, a man is anxious
to make the friendship of anybody, on the supposition that the en-
tire female sex is an object of enjoyment. In this Dnyana, a man
accepts as his relations only those, who are useful to him and not
those, with whom he is actually related. In this Dnyana, a man
believes that the entire wealth of the universe is his own, in the same
way, as all things are subject to death and to fire, everything is but
fuel. With such a Dnyana, a man believes that the whole world is
merely a place, where is is to enjoy himself. He seeks no activi-
ties, he has no ambitions except to support his body. Just as water
falling from the sky must meet the ocean, so all his activities are
merely in order to fill his stomach. With such a Dnyana, a man is
completely ignorant that action in accordance with Shastras leads to
Swarga, and the performance of prohibited action causes confine-
ment to Naraka. This Dnyana has not gone farther than the belief,
that his little physical body is his Soul and God is merely a stone
image ! Such a man says that the moment the body falls, his
Soul with all his actions is destroyed. How can the Soul then sur-
vive in order to enjoy the fruits of action ? Or, he argues that if it
is God, who witnesses the actions of men and who, therefore, causes
them to undergo these fruits of actions, why not sell the image of
God away, so as to be done with this trouble altogether. He fur-
ther questions that if men are to believe that the principal deity in
the village gives punishment for bad actions, then how can they tell
if the stone, of which the image has been made be innocuous ? In

296

this way, if he occasionally believes that there is God, but thinks that
it is merely a stone image, he identifies his Soul with the body. To
him, all distinction between bad action and meritorious action is chi-
merical. Fire consumers everything, that comes in front of it once
it is lighted. A man under the infiuence of Tamasika Dnyana
thinks, that he is doing good to himself in enjoying everything, that
comes to his hand. It is his conviction, that whatever things are
visible to the human eye and whatever objects give delight to
the senses, are good and true and they are beneficial. In
short, O Arjuna, just as the clouds of smoke spread out in the sky
uselessly, so the intelligence of such a man increases to no purpose.
The stuff inside the reed, from which a pen has been made, may be
dry or wet, but it serves nobody, even when it increases. The seed-
lings of sugar cane, impotent men and the growth of prickly pears
are useless to everybody. Such knowledge is useless like the acti-
vity of a child’s mind, or the wealth, which has been got by theft by
thieves and cannot be used or like the breast hanging on the neck
of the goat. Whatever Dnyana is in this way useless and harmful,
is called Tamasika Dnyana. It has been called Dnyana in the sam^
sense, as one would speak, when describing the eye of somebody who
is blind from birth, saying, “ Look at his big eyes,” or as one speaks
to a deaf man, saying “ Look how sharp his ears are,” or as one
sometimes gives the appellation of “ drink” to a thing, which ought not
to be drunk and which is impure. In this way, the word “ Dnyana ”
is merely an adjective of “ Tamasika Dnyana.” Is it necessary
for me to describe it further ?

Through these different Gunas, the activity of the do-er is
lighted up. In the same way, as the stream divides itself into three
parts, so on account of the three-fold condition of Dnyana, action is
also three-fold. Now listen to the characteristics of Satvika action.
It is that action, which is done according to one’s condition,
in the same way as a devoted wife would embrace her dear
husband. Like the application of sandal on a dark body and like
besmearing the eyes of a woman, consistent performance of duty
becomes an ornament. To the daily actions performed in this way
are added casual actions, which give the same effect, as if gold were
to acquire a delicious scent. A mother is never tired, even if she
has to protect her child by means of her body, of her love and posses-
sions. In this way, the man, who has Satvika Guna, performs all
actions after giving up the desire for the fruits, and he dedicates them
to Brahman. A devoted wife, when her dear husband is dining,
does not for a moment feel anxious as to whether any food will sur-

297

vive for herself. When there are saintly guests in the house, if
time is devoted in looking after them and some domestic things
remain unattended to, a man is neither sorry nor angry. Nor is he
overjoyed that he had done everything. Whatever happens, he,
who is not shaken by it, can be said to do Satvika Karma.

Rajasika Karma (of the second quality) is as follows. A fool
does not even talk with his parents, who are living in the house, but
offers a warm welcome to strangers. He does not sprinkle even a
drop of water from a distance on a Tulsi plant, but a vine creeper,
he waters by milk. In the same way, though he is awake and

sitting, he does not get up to do the necessary usual and casual

actions, but in performing actions leading to the satisfaction of desire,
even if he loses his life, he does not think anything of it. Just as

one does not hesitate to put any amount of money in a trade, in

which the money will increase by 50 or 100 per cent.; just as a
farmer is not worried about throwing seeds on the ground, because
he knows that for every seed, he will get so much more, and on get-
ting a touchstone, just as, a man sells gold itself in order to buy more
iron in order to turn it into gold, so holding on to the desire for fruits,
such a man performs actions, leading to the satisfaction of his desire,
and yet he wants more. He distributes the gift of action all round
by praising by his own mouth things, which he has done. Having
his head turned, by what he has done, he loses his regard for his father
and for his Guru like black fever, which takes no account of any
medicine. Such a man performs many actions with considerable
pride and with an eye to the fruits. But just as the heroism of an
actor only enables him to eke out a living, while the man with Rajasa
is doing good many things very plainfully, he gets in return nothing
serious. A rat will cut through a whole mountain in order to re-
trieve only one grain of corn and a frog will churn the whole ocean
in order to acquire a little bit of ‘ sheval.’ A snake-charmer carries
the burden of serpents, though for doing that, he receives nothing
except some charity. Such futile activity is therefore dear to these
(Rajasa) men. There is a kind of ant, who will dig the whole
earth right to the bottom in order to secure a tiny particle of food.
So such a man is very active, in order to secure physical happiness.
All these acts aiming at the fulfilment of desire, which involve such
painful effort, are called Rajas Karma.

Now listen to the characteristics of Tamasa Karma (the
most inferior action) . Tamasa Karma is verily the black
storehouse of slander. It is through this that evil pros-
pers in this world. By doing this, no benefit can be attained,
just as, making lines on water cannot produce a drawing. By

298

churning pure ghee, no butter is secured. By blowing on ashes,
only ashes arise. By squeezing sand in an oil mill, neither oil nor cake
is produced. By winnowing chaff, by throwing arrows into the sky
and by making noose in order to catch the wind, no result is secured.
In this way a Tamasa action leads to nothing. In spite of spending a
valuable thing and possession like the human body, such an action only
creates misery. In order to take out a lotus, if one were to throw a
thorn, it only destroys the lotus and gives pain to the hands. Just
as, a butterfly, being jealous of the light, rushes at it and while it is
being destroyed itself, it also blows out the lamp, so by Tamasa
action, everything that one has got is irretrievably lost. The body is
put to a lot of pain and somebody else is also hurt. A fly, if it en-
ters the stomach of a human being, not only dies itself, but causes
the man to vomit and weakens him. The Tamasa action is, there-
fore, in every respect full of injury. That is called Tamasa action,
which is performed with pride, after the rejection of all ideas of dis-
crimination, as to whether one has got the power to do a thing, whe-
ther one’s effort will be big enough to achieve it and what the conse-
quences of such action will be. Fire destroys, in the first instance,
the tree from which it is produced. If the ocean were to leave its
boundaries and advance further, it would envelop all things, without
any regard as to whether they are small or big. In this way the
Tamasa man regards proper and improper as the same. He makes
no distinction between one’s duties and somebody else’s duties.

O Arjuna, on account of the three-fold nature of the Gunas,
the action has become three-fold. These I have explained to you
with examples. Now the Jiva, who is doing action, through pride
oi action also becomes three-fold by contact with Guna. This con-
ihtion is four-fold on account of the four Ashramas (stages). On
account of the three-fold nature of action, the performer of actions
receives three conditions. Out of these three conditions, I will tell
you in the first instance that, which relates to the Satvika condition.
In the Malay mountain, the branches of sandalwood tree desire no
fruit, but go on increasing straight. Though the betel plant (Pan)
bears no fruit, yet it is very useful. In this way, he, who without
any desire for fruits goes on performing his daily and casual actions,
must not be regarded by you as devoid of fruits, because every ac-
tion must bear some fruit. But, that, which is in the form of fruit
itself cannot bear further fruit. The Satvika performer of actions
proceeds with dignity, in the same way, as collections of cloud in
the rainy season pour down big rain without any thunder. He
does not allow pride of action to touch him. He lights up by the
lamp of Shastra, discrimination as to what is proper and improper.

299

keeps his body pure and without ever going beyond the proper limit
of time, does his duty and dedicates it to God. His senses and
inclinations are all united and his heart is never set on the result.
In his feet, he wears the chains of restraint. He is always alert in
his mind in order to preserve such a difficult principle and he has the
highest description of courage. In order to reach the true realisa-
tion of the Soul, he is doing actions and yet! he is indifferent to phy-
sical happiness. He abandons idleness and sleep and of hunger he has
no consciousness, and as his physical happiness becomes less and
less, his condition is like gold, which, as it becomes more and more
purified, becomes less in weight but greater in purity. So though
his body becomes weak, still in his proper duties, he has additional
enthusiasm in different ways. Where there is a real devotion, no
acount is taken of life itself. Does a true woman feel sad, when
she is rushing into the burning fire ? In this way, how can he, who
has a keen desire in his heart for such a desirable thing as the realisa-
tion of Self, feel sad, when his body undergoes pain ? In this way,
after annihilating the desire of objects of senses, as his consciousness
of body becomes less and less, his joy in performing action becomes
more and more. In performing actions in this way, sometimes the
action remains incomplete. Yet he is not sorry. This is in the
same way, as when a cart loses its balance on the hill top and falls
in the valley and is torn to pieces, yet the cart itself does not feel
sad. What he has begun, he may complete, but desires no credit
for it. Whoever possesses these characteristics in performing his
duties, is really to be called a Satvika performer. The Rajasa man
is verily the favoured custodian of all pride in the world. In a
village, the dungheap (Ukarda) is the place, at which all filthy
things are collected. All unlucky things assemble in the
burning ground; so the man of Rajasa action is the centre of all
desires in this world. He is active in that, through which he can
secure the dei^ired fruit. Without spending even a pie of the
capital, which he has accumulated, he loses his very life for it. The
miser is constantly thinking of his accumulated wealth and is also
an adept in depriving other people, of what they have got. The
crane is anxious to catch the fish. The Bor tree tears your clothes
by means of its thorns, if you went near it and scratches your body,
and when you taste the fruits, they are also sour like tamarind. In
this way, the Rajasa man gives pain to every one by means of his
body, by means of his speech and by his thoughts and in trying to
secure his own welfare, is indifferent to what happens to other
people. What he begins, he does not keep up, yet he constantly
harbours desire for the fruits of such an action. Inside the Dhatura

800

fruit, is the poisonous seed and outside there are thorns. In this
way the Rajasa man is poor both inside and outside in the matter
of purity. Arjuna, when he secures the fruits of what he has
done, he is over-joyed and regards all people in the world as insigni-
ficant. When, what he has begun does not come off, he hates that
action through his sorrow. He is called the man of Rajasa action,
whose behaviour is like this.

Now I will tell you the characteristics of the Tamasa performer,
who is a mine of evil deeds. Fire does not know, that all articles
coming towards it get burnt. A weapon does not know that by
its sharp edge, somebody can get killed and black poison is not
aware of the manner, in which somebody is destroyed through it.
In this way, O Arjuna, a man, who does Tamasa action, is he, who
is ready to do such things, by which himself and somebody else are
destroyed. When there is a wind-storm, the wind blows every-
where. In this way, such a man sets his heart on evil deeds, which
would destroy himself and others. He is careless and has no fore-
thought as to results. His deeds are unbalanced. Like the vermin,
who sticks to the neck of the bullock, and sucks blood, such a
man seeks to protect his life, by the enjoyment of senses. His
actions are irregular and unexpected, in the same way, as it does
not take long for a small child to cry. Drifting in accordance with
his nature, he has no, idea of what he should do and he should not
do, and just as the village dungheap (Ukarada) is full of muck, in
the pride of his own bad actions, such a man does not even bow to
God. In his vanity, even the mountain is conceived by him as a
little dust speck; his mind is crafty and his action is crooked; though
it appears alright outside, it has the intention inside of hurting
somebody. His eyes are like those of the prostitute, desiring to
rob everything from somebody; in short; his whole body is full of
craft and double-dealing. His life is the pier of bad actions, such
as gambling, etc. His favour is nothing except a village of Bhils,
in the form of desires, towards which no one should go. Seeing
somebody rise, enmity arises in his mind. By putting salt in milk,
it becomes unfit for drinking and by putting any cold object on the
fire, the fire burns even more. O Arjuna, no matter how rich and
delicious food may have gone into the stomach, it ultimately be-
comes dung. In this way, a Tamasa man cannot bear to see good
done to anybody or even hear about it. On the contrary, he starts
immediately to slander. When the serpent is given milk, it be-
comes poison in his body. In this way, hearing the good qualities
of others, such a man believes them to be vices. Such a man
sleeps, when he has the opportunity of doing something, by which

801

in this world he can gain fame and he can accomplish Moksha in the
next world. On the other hand, when there is opportunity for evil,
his sleep goes and stands at a distance, like a woman in menses.
The crow gets a disease in his mouth during the season of grapes
or mangoes and during the day, the eyes of the owl are closed.
In this way, such a man is crushed under the burden of laziness,
when there is an opportunity of accomplishing good, i.e., of meeting
good people or of hearing good Shastras. While doing evil deeds,
he can get complete control oyer that lethargy. Just as, the great fire
is always raging inside the heart of the ocean, so in the heart of
this man, anger is constantly burning on account of his inability to
see somebody else prosper. Just as, smoke is always found in the
fire of dung-cakes, just as the returning breath, (Apana) smells
bad, so, for his whole life the mind of such a man is full of misery.
He begins his actions in the expectation, that after the lapse of ages,
he will get something. He starts his day with the desire of doing
those things, which the world does not approve and through which
he does not get even a straw. Such a man, who is in this world
the embodiment of sin, is undoubtedly called a man of Tamasa
action.

There are three characteristics also of intelligence (Biiddhi), in
the mirror of which is seen clearly the beauty of self-determination,
in the village of ignorance, wearing the clothes in the form of illusion
and ornaments in the form of doubt. O Arjuna, which article in
this world has not been divided by this three-fold Satva, Rajasa and
Tamas? Where is the wood in this world, in the heart of which,
there is no fire? Is there anything, which is not three-fold? These
three Gunas have divided Buddhi into three characteristics. In the
same way they have divided Dhriti (patience) into three kinds.
I am telling you with all their symptoms in detail these different
classes. In order to come into this world, a man has got three
different ways, the best, intermediate and the lowest. These three
paths are known as Kartavya-Karma (obligatory action), Kamya-
Karma (action arising from desire) and Nishiddha Karma (prohibited
action). For all animals the danger of worldly life arises through
these.

In this life, that alone is the best action, which arises in accord-
ance with one’s condition and along lines laid down. This ordinary
action should be done with an eye to the achievement of the Self,
in the same way as a thirsty man drinks water with great avidity.
Performed in this way, such an action makes one free from the serious
bond of birth and makes the obtaining of liberation (Moksha) easy.
The man thus becomes free and acquires the supreme stage of

802

Mumukshu (seeker). Moksha is near at hand, when intelligence
seeks with determination such action. Why should one not, therefore,
enter in this haven, which has been raised on the foundation of
retirement? Danger is warded off for the thirsty man by the gift of
water; for the man caught in flood, safety arises from the art of
swimming and in darkness relief comes from sunrise. A patient
gripped in a malady survives, when he uses the medicine, with all
the other instructions regarding food etc. Fish escapes the danger of
death, when it is put back in water. In this way, by the performance
of ordinary daily actions, the gaining of liberation is made easy.
The Satvika intelligence is directed towards the performance of such
actions and towards the repulsion of activity from deeds, which
c8use danger of life, which are full of desire and really not worthy of
pursuit, which have been condemned by prohibition, which are
improper and which are low enough to perpetuate the cycle of life
and death. One cannot jump into deep water. One cannot handle
an infuriated cobra and pincers, which have become red-hot, cannot
be touched by hand. One cannot enter into the cave of a tiger.
In this way, at the very sight of prohibited actions, the Satvika
intelligence becomes overcome with fear. It shuns them, as one
would poisoned fruits (however attractive they may look). Know
that to be the Satvika intelligence, which immediately discriminates
between high and low action, which determines what is worth
attacking and from what one must turn back, which determines
what is worth doing and what is improper, in the same way, as a
jeweller picks out true gems from false ones.

In a village of ducks, milk and water are not distinguished. A
blind man finds no difference between day and night. The bee, who
can enjoy the most delicate fiowers, can also perforate hard wood
without losing his character as bee. In this way, the intelligence,
which pursues activity without discriminating between what is
ordained by Dharma and what is not so permitted, what is proper
and what is improper, is called Rajasa Buddhi. If pearls are purchased
without examination, there is little chance that good ones might be
secured. It is quite certain that usually the pearls, which one would
acquire, would be bad ones. In this way, it would be extremely
lucky, if in the natural course of things, a man with such intelligence
does not perform a prohibited action. The intelligence, which treats
on the same basis good and bad actions, is similar to the action of
the party, who without making any distinction sends out an equally
warm invitation to everybody in the place and finds the hall filled
by a lot of nobodies. For thieves, the high-road is a by-lane to be
avoided. For a Rakshasa, the night is the day. When luck is off.

a store-house of wealth appears like a coal mine. For a miser, in
spite of all his possessions, there are no resoiirces (to spend). In
this way, the intelligence, which finds the pursuit of the path of
Dharma sinful, which finds truth an illusion, which deliberately
misinterprets the Shastras and in every merit finds a defect, which
regards as an error even that, which is accepted by the Vedas, is
without doubt to be called Tamasa intelligence. It is not necessary
to invoke the assistance of Dharma Shastra in order to prove that it
is night. O Arjuna, I have in this way, made clear to you the three-
fold distinction of intelligence. When intelligence determines on a
certain activity, what is produced is called determination. This
determination is three-fold and now listen to its characteristics.

With the rise of the sun, both theft and darkness are destroyed.

On an order from the State, all irregular activities are stopped.
When there is a powerful breeze, clouds including thunder disappear
and on the appearance of Agastya, the roar of the ocean stops.
On the rise of the moon, the lotus, which unfolds itself with the sun,
spontaneously closes, or even a mad elephant with his battle cry

cannot make up his mind to put down the foot, which he has raised,

as soon as he comes in front of a lion. In this way, when Satvika
determination is produced, the activities of the mind and of life
spontaneously stop, where they are. The attraction of the senses
towards objects of senses, of itself runs out and enters into the womb
of its mother, viz., the mind. This determination closes the upper
and lower parts of breath and if the nine-fold breath enters into the
Sushumna-Nadi, the mind breaks through the obstacles of hope and
fancy and takes shelter behind the intelligence. This king of deter-
mination stops the spontaneous activity of Manas, Prana and the
senses and skilfully confines them in the inner chamber of contem-
plation. It would not release them and will resist every bribe, until
it brings them into subjection of Brahman. O Arjuna, such deter-
mination is to be regarded as Satvika determination. In the body
in the form of Dharma, Artha and Kama, moving on the ocean of
fancies, such determination without training and in the belief that
the investment of capital in the form of actions, gives four-fold
return, leads to rash actions. Such determination is called Rajasa
determination. Just as coal cannot be anything but dark, Tamasa
determination is the lowest. If any one raises the question as to why
common and inferior things should be spoken by the big name of
Guna (quality), the reply would be “are not Rakshasas spoken of
as good men”? Amongst the planets, the one, which causes the
greatest amount of suffering, like fire is called “mangal” (beneficent) .
In this way, Tamasa is ordinarily called a Guna. O Arjuna, the

804

man, whose entire being is made by Tamas, which is the abode of
all faults, keeps constant company of laziness in the same way, as
by the pursuit of sin misery never ceases. Just as a stone never
loses its hardness, through excessive affection on the material, which
makes up the body, such a man is never free from fear. No matter
how much trouble may be taken in order to wash off the sins of an
ungrateful man, yet they will not be washed out. In this way,
through fixing his affection on all sorts of things, such a man becomes
the perpetual abode of sorrow. Melancholy has made great friend-
ship with him, because he has black deep discontent in his heart, day
and night, just as, the smell of garlic cannot be free from garlic
and disease does not leave a man, who disregards medical and sanitary
precautions. On account of his pride, youth, wealth and desire,
egotism has also taken root in him, just as, heat does not leave fire,
a poisonous serpent is vindictive, and fear, being the enemy of the
whole world, affects everyone. Nor does death ever relinquish its
claim on the body^ So in Tamasa, egotism is fully enveloped.
That determination is called Tamasa determination, in which the five-
fold faults of Tamasa, viz., sleep, fear, sorrow, melancholy and
egotism, are found. On whichever action, the three-fold intelligence
in this way fixes, determination brings it about. The path is lighted
by the sun and can be traversed by one’s feet but the action of moving
on it comes through one’s determination. Intelligence shows the
path of (proper) action. Thisf action is performed by means of
the senses. But in order to bring about that activity, determination
is wanted. Of this determination, I have told you the three-fold
nature and by this determination, actions of three different kinds
can be performed.

The fruit of these actions and what is called happiness, is also
three-fold. But do not merely hear the words physically. Let them
enter your understanding through the heart. By affinity with Gunas,
happiness assumes three different forms. O Arjuna, happiness is
that joy, which arises when the lower self joins with the higher Self.
Concentrated medicines are used after very strict attention to the
nature of their contents. Inferior metal is turned into silver after
careful alchemic processes. If salt is to be turned into water, water
has to be poured plentifully on the salt two or three times.
In this way, I will now tell you the characteristics of three kinds
of happiness, trifurcated by contact with Guna. This joy of Self
is that by which all the miseries of the world are suppressed, when
it is gradually increased by constant practice, along the same path,
which is indicated by the accidental enfoldment of some happiness.
The sandalwood tree is surrounded by serpents and on a treasure-

805

trove, there are prohibitions of Brahma-Rakshasas. Even for
securing the great enjoyment of Heaven, in the first instance, certain
hard activities in the form of Yadna have to be put up with.
The childhood of every one passes full of troubles. In order to
light a lamp, when a match is struck, the initial smoke has to be put
up with. In this way, he, who wants to secmre happiness of Self,
must put up with the inconvenience of the means, viz., control of
senses, just as, he, who wants to be cured, must not complain of the
bitterness of medicine. The bonds of desire in heaven and in this
world can be cut only, when acute renunciation like fire, which would
burn out affection on the body, etc., is practiced. The intelligence
etc., has to undergo lots of difficulties even in grasping deep wisdom
(Dnyana) and in pursuing difficult penances. ^ means of the
Sushumna, Prana and Apana breaths have to be controlled in the
beginning. In this way, there is great trouble in the beginning,
like the pain of the separation of the pair of Charvaka birds; the
pain to the calf, when he is suddenly drawn from the udder of the
cow; the pain, which a hungry man experiences, when he is asked to
get up from the table, which has been spread out; the pain which
a mother experiences, when her only child has been snatched away
by death; such intense pain, the senses feel, when leaving the abode
of objects of enjoyment. But the hero, who is fortified by renun-
ciation, puts up with this effort. In this way, he secures supreme
happiness, whose beginning is full of pain, as the Devas secured
nectar after the churning of the ocean. When Shiva, in the form of
Satvika determination, opens his mouth to drink the poison, in the
form of renunciation, the result is the enjoyment of nectar in the
form of Dnyana. An unripe grape is more sour than even tamarind,
but when it becomes ripe, it is very sweet. In this way, when
renunciation becomes ripe through the light of Self, all unhappiness
including that of ignorance is destroyed and like the Ganges joining
the ocean, when the intelligence becomes fixed in the Self, the store-
house of happiness in the form of inimitable joy is opened. That
happiness, whose root is renunciation and whose fruit is the
obtaining of the joy of Self, is called Satvika.

O Arjima, at the union of the senses and the object of the
senses, a sort of happiness comes in, like a river flooding both the
coasts. When an official goes to the village under his charge, there is
festivity. Marriage is started after incurring debt, or to the patient,
sugar and banana, though not good for him, taste sweet. Just as,
Vatchhnag (a kind of poison) is sweet, when you are eating it,
(at first), the friendship of thieves is attractive at the start and the
graces of the prostitute appear in the beginning pleasant, or the

acting of actors gives delight, so, by the contact of senses with the
object of senses, an individual (Jiva) gets some pleasure in the first
instance, but at the end of it, there is pain. When the swan swoops
down on the reflection of Venus and other planets in the water,
thinking that it is a jewel, he does not obtain a jewel, but obtains
death. In this way, that is Rajasa happiness, by contact with which,
previously acquired happiness is destroyed, the Jiva itself is destroy-
ed, and which also destroys in the course of acquisition all wealth
in the form of merit, which has been acquired. Even the enjoyment,
which one has already secured, fades from memory like a dream and
the ultimate legacy, which is left over, is nothing but mountains of
misery. From this “happiness” in this world the result, which arires,
is nothing but trouble and in the other world, it comes back in the
form of poison, because this happiness eats away the crops, in the
form of well-performed duty. It burns these and makes the sense
enjoy objects. Sin, when assisted in this manner, becomes strong
and drags one down to hell. For the sake of mundane happiness,
the other world is also lost. A poison with the name of ‘Madhur’
(sweet) can also destroy life. In this way, the pleasures of this
world are sweet in the beginning, but in the end prove destructive.
These pleasures are full of Rajas and I would ask you never to
touch them.

By drinking that which one should not drink, by eating that
which one should not eat and by contact with a loose woman, the
pleasure, which is produced, is called Tamas.’ It is also produced
by killing another person or by robbing some one else of all that he
has, or by the praises sung by professional poets. This happiness
is reinforced by idleness. Its best experience is through sleep and
in the case of this kind of pleasure, both in the beginning and in the
end, a man leaves aside the path of self-realisation. Even the talk of
this is objectionable and I shall not, therefore, mention it in detail.
In this way arising from the variety of original action, the resultant
pleasure of three kinds, I have described to you. In this physical
and spiritual world, everything is enveloped in the trinity of the man,
the action or its fruit, and O Arjuna, just as cloth is made from yarn,
so this trinity is made up of the three Gunas. Therefore, you must
remember that in this world or in the next, there is not a single
article, which is not governed by the Gunas of Prakriti (the charac-
teristics of nature). No blanket can be made without wool and no
earthen pot without the earth. Nor can there be waves without
water. In this way, remember, that in this whole world, all objects
have been made by the three-fold characteristics. These three-fold

807

phiuractfristies have got such great prowess that of one god, it has
made three gods; of one world, it has made three worlds.

I will now tell you what are the four respective functions of the
four pastes, through whidi characteristics and actions all the four
become free from the trouble of life and death and secure a nearness
to God. Nature (Prakriti) has different characteristics such as
Satva, Rajasa and Tamasa and these have divided into four tttiflfercnt
kinds of actions amongst the four castes, in the same wajr, as the
property accumulated by a father is divided amongst the children,
in the same way, as the sun shows to the travellers, their own
respective paths. Just as, a master assigns different fimctions to his
different servants, in this manner the Gunas of Prakriti have divided
different actions amongst the four castes. The Satva Guna has
utilised its two-fold portions for the distinction of the Brahmin and
the Kshatriya. Through the mixture of Satva and Rajasa have
been indicated the Vaishyas and through the mixture of Rajasa and
Tamasa, the Sudras have been separated. O wise one, in this way,
these Gunas have divided mankind into four parts, and then these
divided actions have been very clearly described in the Shastras,
in the same way, as by the light of lamp, things, which have been
left in a room, become easily visible. O fortunate one, I will now
tell you, which actions are most suitable for which caste.

Shama is that harmony of intelligence, which has controlled
the inclinations of the senses and which has joined into the form of
Self, in the same way, as a wife secures union with her husband,
when they are alone. This Shama (restraint) is the first of all the
characteristics and it is through this, that every action begins. This
is that, which prevents the outside senses from going to the path of
sin at any time by restraining them to prescribed obligations. The
helper of this Shama is self-control (Dama), who makes the scenes
proceed according to the prescribed duties. The next is austerity
(Tapas), in which is found perpetual thought of God, in the same
way, as a lamp finds no rest on the Diwali night. That is the third
characteristic of actions, which are peculiar to the men with Satvik
intelligence. I will now describe to you “Shaucha,” i.e., purity,
which is without fault and which is two-fold. With a mind full of
pure thoughts, when the whole body is also decorated with pure
action, this internal and external purity, O Arjuna, is called Shaucha,
and that is the fourth characteristic of the actions of a Brahmin. To
bear all troubles at all times as calmly as the earth, that O Arjuna,
is called Kshama (forgiveness), and that is the fifth characteristic.
Just as, out of the seven notes in music, the fifth one is most delicate,
so this quality is the best of all. When, the current of the Ganges

808

is not running straight and is crooked, it is still straight (towards the
ocean). If the stalk of sugar-cane is not straight, still it is equally
sweet with any other. In this way, to have extreme affection to-
wards an individual, who gives the greatest amount of trouble, that
is called ‘ Arjava ’ (straightforwardness) and that is the sixth quality.
Just as, a gardener takes some trouble to sprinkle water into the roots
of a tree and this trouble never goes in vain, so, to believe that by
performing actions according to the Shastras, realisation of God will
come without fail is called “Dnyana.’’ This is the seventh charac-
teristic. There is a similar characteristic of ‘ Vidnyana.’ “ Vi-
dnyana ” is the conversion into God of that determined intelligence
by means of the force of meditation or thinking over the Shastras,
after the initial purity has been secured. This is the jewel amongst
the characteristics and it is the eighth of those specially expected in
the Brahmin. Now I will tell you the ninth one, which deals with
^Astikya’ (Faith). People accept a gold coin issued by the state,
no matter from whose hand it may be. In this way to accept every
path, which has been assigned by Shastras with respect and to act
accordingly, that is called faith. In this ninth quality, the highest
end of a Brahmin’s actions is reached. In whichever action, all these
nine characteristics are seen, that is the natural action to a Brahmin.
The Brahmin caste is nothing but the garland of these nine jewels in
the form of nine characteristics. As the sun ever loses its light
and as the Champaka tree is decorated by its own flowers, the moon
is lighted by its own light and the sandalwood is scented by its own
scent, so, this ornament in the form of nine characteristics is the pure
ornament of the Brahmin and this ornament should never leave the
true Brahmin.

The sun does not rely upon the assistance of anybody for
shining. The lion in his enterprise needs no helper. In this way,
being powerful and brave without the assistance of anybody is the
first characteristic of a Kshatriya and is called bravery. By the
light of the sun, millions of stars are dimmed. But not all these mil-
lions, even with the assistance of the moon can dim the sun. In
this way the Kshatriya by his various qualities astonishes the whole
world and no matter what situation may arise, he is not daunted.
This praiseworthy quality, which is the second characteristic of the
Kshatriya, is called Tejas or brightness. Fortitude is the third cha-
racteristic of the Kshatriya Prakriti. Even if the sky were to come
down, his eyes in the form of mind and intelligence are not dimmed.
This quality is called fortitude. However deep the water may be,
the lotus still comes on the top. The sky beats all articles in the
matter of heights. In this way, O Arjuna, the intelligence wins the

809

fruit in the form of meaning in spite of every complication. Effici-
ency of this superior order is the fourth characteristic of the Kshatriya.
Rare heroism is the fifth characteristic. Just as the sun-lotus always
looks towards the sun, so the Kshatriya always faces an enemy. A
pregnant woman makes an effort and somehow or the other eludes
the advances of the husband. In the same way, a Kshatriya never
shows his back in the field of battle to his enemy. In order to at-
tain all the four objects of life, devotion (Bhakti) is the highest instru-
ment. So in the characteristics of the Kshatriyas, this particular quali-
ty shines out like the Indra among Devas. A tree is always ready
to give up leaves, fiowers and fruit. The lotus never shrinks in the
gift of its scent. The moon gives the pleasure of the moonlight to
every one according to his desire. In this way, the Kshatriya makes
the gift, as asked for, to the party, who asks for it. Unlimited gift
is the fifth characteristic of the Kshatriya. It is only after giving
nourishment to hands and feet, that any kind of work can be got
out of them. So a king can govern his subjects only by maintain-
ing them and protecting them with love. This is called sovereignty
and in this resides all prowess. This is the king of the qualities of
the Kshatriya and it is the seventh. Whoever is decorated with
these qualities, beginning with bravery, shines out like the constel-
lation of the seven Rishis, in the sky. All the actions, which are
made auspicious by these seven golden qualities, are the natural
actions of the Kshatriya. Such a man is not merely a Kshatriya but
is a mountEiin Meru consisting of gold in the form of Satva and this
mountain holds on top of it heaven itself. He is like the earth in
the form of Kshatriya quality surrounded by the ocean in the form
of these seven characteristics. Assisted by the currents in the form
of the seven qualities, the Ganges in the form of Kshatriya activity
goes and joins the great ocean. Actions resulting from heroism and
other qualities are naturally characteristics of a Kshatriya.

Now, O wise one, listen to the description of the acts which are
suited to the Vaishya commupity. To bring together the field, seeds
and the plough, etc., and by organizing cultivation to make as great
a profit as possible, to take care of the plough, cattle and to buy and
sell things are the three pursuits and deriving a maintenance from
these three is the natural duty of the Vaishya. Brahmin, Kshatriya
and Vaishya all three have been known as the twice-born and to
serve them is the normal obligation of the Shudras. In this way I
have narrated to you the characteristics of the four communities.

For different senses the different objects such as hearing, etc.,
are proper. Water falling from the sky much reach the river and it
is proper that the river must reach the ocean. In this way, O Arjuna,

810

the proper actions for the different communities are those, which I
have mentioned to you. Whiteness adorns a white body. So each
community shines by doing its proper actions. Every one must
make a steadfast resolution to pursue in accordance with the Shastras,
the actions, which are in this way dictated by the inherent charac-
teristics. Even though a jewel may belong to us, still it can be valu-
ed and tested only through a jeweller. In this way, our own
actions must be determined by reference to the Shastras. We may
have the eyes, but they cannot be used, except when there is light.
Where you cannot find the road, the feet are useless. In this way,
the normal actions, which all men are obliged to pursue, should be
made clear by reference to the Shastras. There may be articles in
the house, but they cannot be seen except by means of light. So,
normal actions should be performed with enthusiasm and without
expectation of fruits. Like water, which though in a stream moves
in its own course and does not wander, he, who follows the injimc-
tions of the Shastras, obtains without doubt renunciation, which is
the door of liberation. Actions, which are prohibited or which do
not come within his scope, he does not keep any connection with at
all and hence he becomes free from the bonds of the world. Even
if fire is from sandalwood, nobody wants to put his feet in it. In
this way, towards the actions of desire, he does not turn even through
curiosity. In relation with his daily actions, on account of relin-
quishing fruits, he has already reached the outskirts of liberation. In
this way, free from the good and the bad bonds of the world, such a
man stands before renunciation, which is the door of liberation. This
renunciation is the utmost limit of good fortune. It is the guarantee
of liberation. It is the place, where one gets free from the exertion of
the path of action. As its fruit, the obtaining of liberation is guaran-
teed. This renunciation is the flower of the tree in the form of good
actions. The seeker enters this renunciation, as a bee enters (a
bower of flowers). This renunciation is like dawn, the advance mes-
senger of the sim in the form of Self-realisation. In short this re-
nunciation is the magic ointment applied to the eyes in order to find
the hidden treasure of the knowledge of Self. O Arjuna, in this way
by the performance of actions, which are laid down, fitness for libera-
tion is secured. Prescribed actions are the staff of a man’s life and
to perform them is the service of the Omnipresent God. Just as, for
a devoted wife, it is her highest duty to serve her loving husband in
every way, for a child it is an absolute duty to serve the mother; so,
for every one, to fulfil his own obligations is the principal duty.
The fish in the Ganges gets the benefit of all the holy places. In this
way the entire burden of one’s success and welfare falls on God by

811

the performance of one’s duties with a determination that “ there is
no other way except doing the prescribed work.” It is the divine
command that proper actions must be performed and, therefore, by
performing them without doubt, one reaches God. Even a maid-
servant, if she comes up to the test laid down by the king can become
a queen. In this way, to act according to divine injunctions is the
highest service and to do other actions is merely to store up merchan-
dise. Understand, that to do proper actions means not only doing
them, but it means carrying out the inner desire of that universal Self,
from Whom all happiness emanates. The universal Self, Who pre-
pares different dolls in the form of different individuals by means of
rags iri the form of ignorance with the assistance of Maya (illusion)
plays with them by means of the three-fold consciousness of Satva,
Rajas and Tamas. Just as a lamp is full of light inside and outside,
so He by His internal and external light pervades internally and ex-
ternally the whole universe. This all-pervading God is fully propitiat-
ed by the worship of Him with flowers and the performance of one’s
own duty and being pleased with such worship. He creates in the
devotee the feeling of renunciation. This is His greatest favour on
the devotee. Having reached the condition of renunciation, one feels
a desire to reach the universal Self and the entire world appears like
material, that is vomitted. Away from her dear husband, just as a
woman feels the pangs of separation, so all the joys of the world ap-
pear nothing but misery, and in the heart of such a devotee, the desire
to realise God and the fitness for it arise. For this reason, every
one, who wants to reach liberation, should with full faith fulfil his
obligations. Even if the performance of one’s duty appears difficult,
still he must bear in mind the fruit, which he will ultimately obtain
from it. O Arjuna, if by using bitter ‘ Neem,’ a disease can be cured,
we must not be repelled merely by the bitterness. If before the
plantain tree give its fruit, one loses hope and pulls it out, how can
he then reach the good fruit ? In this way, if one were to abandon
one’s duty, then where is the surprise, if he were deprived of the
happiness of liberation ? If one’s mother is ugly, still the love of the
mother, by which we survive and live, is not ugly. If other women
are more beautiful even than Rambha, of what earthly use are they
to the child ? Ghee is more nourishing than water, but how can fish
survive, if it were put into ghee ? ‘ Vatchhnag ’ which is like poison
to the whole world, is like a nectar to the worms living in it, and sugar,
which is sweet to all, is poison to that particular worm. In this way,
the bonds of the world are broken for each one only by his performing
the duties. If he pursues other obligations thinking them better, it
will only cause misery, like attempting to make the head do the work

812

of the feet. He alone, therefore, becomes free from the bond of
action, who performs whatever obligations come to his share accord-
ing to the chsuracteristics of his kind. Therefore abandoning other
people’s obligations and fulfilling one’s own is the proper thing. So
long as one has not re^llised God, performance of actions must con-
tinue and in the performance of actions, trouble must always arise in
the beginning.

Therefore by not doing anything in the beginning, there is trouble.
Why then refer to this trouble at all instead of doing one’s duty ? In
going along the straight path, there is some trouble to the feet and
it is the same in wandering in a barren area. In carrying stones and
in carrying food the burden to be borne is there. Therefore one must
take that, which will be useful during the period of rest. In dealing
with corn and chaff the amount of labour is the same. In cooking
food, which is good and clean, and food, which is rotten, the amount
of trouble is the same. O wise one, in churning water and in churn-
ing curds the trouble is the same, and in pressing linseed or sand, the
work is the same. In the case of every day sacrifice as well as in
kindling ordinary fire one has to bear with the smoke and it costs the
same to support a married wife or a mistress. Why then keep a mis-
tress and draw on oneself the black spot of discredit ? A wound in
the back also causes death without doubt. Why not then die with
your face towards the enemy, so that it can lead you to heaven ? If
the wife has to bear beating by means of a stick after she runs away
with somebody else, she will have left her husband for nothing.
Therefore remember, there is no action, which does not cause trouble
and who can then say that the performance of duty is a difficult and
troublesome task ? O Arjuna, in order to secure even a little bit of
nectar, by means of which one gets immortality, why should not one
give away everything ? And why should one secure that poison, even
if it is secured free of cost, by means of which all happiness is destroy-
ed and the sin of suicide results ? In this way, exerting all the senses
and spending days for oneself in order to collect more and more sin,
can one get any other fruit than happiness ? Therefore, every one
must do his duty, so that he can secure the ultimate goal of liberation
in the form of the highest accomplishment, which is the reward for
the trouble, which he will have taken. At the time of even great
difficulty, one must not lose sight of a Mantra that one has tested, and
a man, who has launched out on the ocean, must not abandon the
boat. A confirmed patient must never let go divine medicine, so one
must hold on to one’s duty. O Arjuna, the Almighty, propitiated by
the high worship in the form of duty, destroys the qualities of Rajas
and Tamas and brings one’s impulses on the path of pure Satva. He

313

brings unto one the consciousness that the world and even heaven are
deadly poisons and He brings about the fitness for the accomplish-
ment of renunciation (Vairagya). When one has traversed that stage
of Vairagya, that is renunciation, one becomes fit for still higher
things and I will now describe to you the benefit, which a man gets,
who has reached this perfection.

Just as wind moving about here and there through the net of a
fisherman cannot be tied, so such a man is not caught in the bonds of
the world arising from the body etc. Just as, a ripe fruit cannot hold
on to the branch of a tree, nor can a branch hold on to it; so his in-
terest in worldly affairs weakens. For him, the feeling of possession
goes off towards his son, towards wealth and towards his wife, even if
they are all with him in the same way, as no one wants to acknowledge
the ownership of a vessel of poison. In short, just as a man with-
draws his hand instantaneously on touching a red hot article, so his
intelligence being withdrawn from objects of senses is absorbed in
contemplation of Self. Just as, a maid servant out of fear of the
master does not go counter to his behests, so his mind does not wander
out after external objects and holding his intelligence in the grip of
identification, he gets it absorbed in thoughts of Self. In this way,
like smoke, which spontaneously disappears when the fire is covered
with ashes, his desire for objects of worldly enjoyment automatically
goes away. When the mind is controlled, desire spontaneously dis-
appears. O Arjuna, all the errors and mistaken ideas of such a man
then go and true wisdom only remains. Accumulated water, when
used every day becomes smaller and smaller in quantity. So the
actions, which he has begun, are gradually exhausted as they are being
gone through and owing to absense of egoism, no new actions are
contracted. O Arjuna, when all actions become in this way attenuat-
ed, he obtains spontaneously a preceptor. After the four parts of
the night are gone, darkness goes away and the sun becomes visible.
When the fruits come on a plantain tree, it grows no more. In this
way with the favour of the Guru, all activities in the matter of ac-
tion and obligations on the part of the seeker stop. On the full moon
day, there is nothing wanting in the moon. So in obtaining the
favour of the Guru, no further desideratum remains for the seeker
and all ignorance is destroyed through the kindness of the Guru.
With the night, darkness goes away, so with the disappearance of
ignorance, the trinity reached in it, viz., action, the do-er and the per-
formance of action also go. When a pregnant woman is killed, it is
not necessary to kill separately the child in her womb. The final
destruction of action in this way is called Sanyasa. When the root

814

of action, viz., ignorance, is destroyed, the seeker finds everywhere his
own form. When a man arises from sleep, will he attempt to take
himself out still believing in the illusion, which he got in his dre^lm,
that he had fallen into a weU ? In this way, the bad dream of the
belief that “ I understand,” “ I shall now try to understand,” is destroy-
ed and the distinction between the knower and the known is bridged.
He becomes pure knowledge (realisation) or Chidakash. O Arjuna,
when the looking-glass with the reflection in it is taken away at a dis-
tance, what remains is the seer without the sight. In this way when
ignorance goes, it also takes knowledge with it and the balance is
pure inactive form of knowledge. In this non-action stage, there are
automatically no actions and this stage is known as the accomplish-
ment of non-action. This is nothing but one’s own form, which on
account of illusion and ignorance got into the idea of false existence,
from which, when the notion of false existence is eliminated, nothing
but true existence remains, in the same way, as waves, which arose
in the water by reason of wind, when the wind is destroyed find unity
with the water itself automatically. The non-action, which is pro-
duced in this way, is called the accomplishment of non-action (Naish-
karmya-Siddhi) and this accomplishment is naturally the highest
amongst all accomplishments. When the crest (colours) has been
put on, it indicates that the task of building the temple is finished.
When the Ganges joins the ocean, it loses its name. When gold
is being purified, pure gold is sixteen annas pure and this, therefore,
postulates that the end has come of the activity of purification. In
this way, the condition of that Dnyana, by which our ignorance is
destroyed and with which, the Dnyana itself is destroyed, leaves no-
thing higher to reach. This is, therefore, called the highest accom-
plishment.

The fortunate man by means of the favour of the Guru reaches
this attainment of Self. When the sun rises, it is as it were the dark-
ness that becomes light. When the flame of the lamp touches the
camphor, the camphor itself becomes the lamp. A lump of salt put
into the water becomes the water itself. When a man, who is asleep,
is awakened, not only is his sleep destroyed, but also the illusive
dreams, which he was dreaming, and he reaches his own original con-
dition. In this way, who can say that there would remain any actions
for him to do, whose inclinations on hearing the teachings of the
Guru have been fixed on the form of Self, after the destruction of a
feeling of separateness ? Has the sky to move from here to there ?
in the same way, such a man has really no obligations, but such con-

815

dition, O Arjuna, is not reached by everybody : that the moment he
hears the teaching of the Guru, he becomes Brahman. Even if he has
first burnt away Rajas and Tamas by means of the fuel in the form of
desire and prohibited actions in the fire of the performance of his own
proper duty, and has secured full control over the desire for wealth
or joys of heaven; even if he has made his senses, which had become
sinful by wandering round unrestrained in objects of enjoyment,
have a purifying bath in the holy place in the form of self-control,
and has reached the condition of unalterable renunciation by offering
to God the fruits in the form of entire performance of duty and in
this way has brought together all the equipment, which would lead
to his securing the elevated condition of Dnyana ending in the reali-
sation of Self and at that time has come across a great Guru and such
Guru has also favoured him in every respect; even under all these
conditions, does a man regain health, the moment he takes medicine ?
Is it noon-day, the moment the sun rises? Even if the field is excel-
lent and the soil is wet and by sowing proper seeds an extra crop can
be raised, still it would take time. If the way is known and if there
is a company of good parties, one can reach his destination no doubt,
but the necessary time must elapse. In this way, he, who has acquir-
ed renunciation, who has obtained a Guru and in whose heart, there
is the sprouting of a feeling of discrimination, reaches no doubt to
the firm belief that Brahman is the only reality and everything else
is illusion. Before that Supreme Brahman, all pervading and all
powerful, the notion even of liberation does not survive. The wis-
dom, which has completely digested the three-fold distinction between
the seeker, the process of seeking and the object sought, leads to the
union with Brahman, where unity has attained its end and there is not
a particle of separate joy and where to the exclusion of everything
else. He remains. A seeker accomplishes this unity with Brahman, this
condition of becoming Brahman gradually by stages, just as even if a
dish full of every variety of flavour were placed before a hungry man,
the satisfaction he would derive would go on increasing with each
mouthful. In this way, the treasure of the Self can be secured only
after lighting the lamp in the form of discrimination by means of the
assistance of the feeling of renunciation. Listen, I will now tell you
the inner meaning of the stages, by which obstacles in the attainment
of Brahman are overcome after the attainment of “Naishkarmya
Siddhi” in the form of the fitness to enjoy the wealth of Self.

In the first instance, he washes away the dirt from his intelligence,
after reaching the shore of the holy place in the form of discrimination,

816

along the path indicated by the Guru. The intelligence purified in
this way goes and joins in the true form of Self. In the same way,
as free from the eclipse of the Rahu, the light appears as it were to
embrace the moon itself, or a woman of birth abandoning the pride in
either family accompanies her devoted husband, the purified intelli-
gence leaving aside all ideas of duality is absorbed in the constant con-
templation of Self. Like the mirage disappearing of its own accord,
when light disappears, such a man through the control of his impulse
destroys the five objects of enjoyment, in the form of words fallen.
If dirty food is consumed through ignorance, it is thrown out by
vomitting. In this way, he makes the senses vomit all the objects of
enjoyment on which desire has been lavished. He then cleans his
senses on the shores of the Ganges in the form of the inclinations,
which turn inwards. He performs in this way a purifying penance.
Then, having further sublimated them by means of the highest control
(Dhairya) , he leads them in company with the mind in the pursuit of
Yoga. When through the cycle of Karma, he gets painful experiences,
he does not feel depressed. Nor is he overjoyed, when he receives
favourable treatment. In this way, such a man, abandoning pleasure
and pain, which come from pleasant and unpleasant objects, goes and
dwells in a cave on the mountain or in uninhabited regions. He finds
out a deserted place, where there is not the concourse of men and lives
there. For company at that place, he has nothing except the collection
of his own limbs. His enjoyment at that place is nothing but the
control of his senses and the mind. His speech consists in remaining
silent. The contemplation of the teachings of the Guru leaves him no
time to think of anything else. At the time of meals he does not care
at all either for gaining strength in his body or for destroying hunger
or for fulfilling the desires of the palate. He eats moderately and he
does not eat his fill. He eats only just enough to save life, knowing
that if he does not provide any food for the fire of the stomach, life will
be destroyed, and just as a gentle woman does not submit to a stranger,
even if he desires her, so he does not lie down in submission either to
sleep or to laziness. He touches the ground only at the time, when
he makes complete obeisance to God. Except for this, he never
stretches out his body in order to get sleep on the ground even through
oversight. He uses his hands and feet only to the extent of the
necessary activities of the body. In short, both his mind and his out-
side senses are entirely in his control. O Arjuna, he does not allow his
impulses even to reach the threshold of the mind. How can there be
any room then for other activities such as speaking, moving, etc. ?

He has brought under his power the sky of contemplation (Dnyana-
Akasa) after conquering the body, the speech and the mind. He
has realised the true form of Self through the understanding of the
teachings of the Guru, in the same way as we can see our true form
in a mirror. He finds in himself the trinity of the man, who contem-
plates, of the activity of contemplation and of the object of contem-
plation to be reached through that activity. O Arjuna, he goes on
contemplating till the trinity of the man he contemplates, the action
of contemplation and the object becomes one. In this way, he esta-
blishes his strength with regard to the knowledge of Self through his
desire for liberation. By means of the practices of the Yoga, he
reaches the accomplishment known as Mula-Bandha by covering up
with his heel the middle part between the two lower openings.
Covering up the activities of the lower part, he brings to the same
condition after destroying the different nature of breath by means of
the three-fold bond Mula-Bandha, Madhiyana-Bandha and Jalandra-
Bandha. With the control of Pranas, the Kundalini is awakened
and the path of the Madhiana and Sushumna becomes free and it cuts
acros.': everything from Adhara Chakra to Agnya Chakra and goes
higher. Then it brings towards the Mula-Bandha the stream of
nectar, which runs down from the clouds in the form of lotus with the
thousand petals in the Brahma-Randhra. Then there is a stew of
the mind and wind in the vessel, of Bhairava in the form of life, in
the sky in the form of the head. Advancing this powerful equip-
ment for the accomplishment of Yoga, he makes his contemplation
firm. He has already secured the assistance of the powerful friend
in the shape of renunciation, before he acquires the wisdom of the
Self without any obstruction through both contemplation and Yoga.
This remains in all conditions with him. If the eye is accompanied
by the light all the while that one has not seen, what he wants to see,
why should there be any delay in seeing the thing ? In this way, if
the seeker, who is active on the path of liberation, has the assistance
of renunciation until his inclinations are merged in the true form of
Brahman, how can there be any obstacle to his obtaining liberation ?
Such a fortunate party, keeping constant practice of the Dnyana ac-
companied by renunciation, deserves the realisation of Self. He
moxmts the horse in the form of Raja-Yoga wearing the invincible
armour in the form of the renunciation. Whatever small or great
objects come into his way, he destroys by means of the powerful
sword, in the form of contemplation, held in his hand, in the form of
discrimination. He then without any hesitation enters into the de-
sert, in the form of the world, in order to secure success, in the form
of liberation, in the same way, as the sim enters darkness without

any hesitation. There he defeats the enemies, in the form of errors,
which come to obstruct him. The first enemy is the consciousness
of the body. He captures, in the first instance, the fortress in the
form of the body, which is the abode of egoism, which does not leave
him, even after his death and which does not allow him to leave, but
keeps him confined in the prison of the body. In this way, O Arjuna,
the second enemy is strength, which he also destroys. This strength
is the enemy, which on hearing about any object of enjoyment in-
creases fourfold and destroys all consciousness of other things, ex-
cept that particular object of enjoyment. It is nothing but a well of
the poison in the form of objects of enjoyment and it is the foremost
of all errors. But how can it bear a thrust from the sword of contem-
plation ? The fraudulent enemy, in the form of pride, is born in the
body, under the cover of the happiness, which is created by the ob-
taining of objects of enjoyment, which eluding the path of goodness
throws you into the mouth of the tiger in the form of hell, after a lot
of wandering in the desert of sin. He also finally destroys all traces
of desire (Kama) , through fear of which even ascetics tremble, which
produces horrible anger and which goes on increasing, the more it is
supplied with food. To the same condition, he reduces anger
(Krodha). When the root is destroyed, the branches are automati-
cally dead. Similarly when Kama is destroyed, Krodha is destroyed
automatically.

Sense of possession (Parigraha) is the enemy, which arises in
the heart of men. On hearing the approach of a man full of renun-
ciation, this fault enters into his heart and creates an evil and drags
him into the feeling that “ this is mine.” This feeling of possession
has gripped even ascetics through the symptoms such as “ This is my
Math, this is my picture, this is my pupil, this is my writing.” When
an ascetic abandoning the world in the form of family, etc., goes into
the forest, this Parigraha creates in him the feeling of possession into
other objects. In short, even a totally naked man is under its sway.
The seeker after liberation, who wipes out such an imconquerable
enemy as Parigraha, enjoys the joy coming from the conquest of the
world and the feudatories of the kingdom of realisation in the form
of the collection of Gunas such as humility (Amanitva), etc.

The force of the stream of the Ganges is gone, as soon as it joins
the ocean, as a passionate woman is peaceful, after she has met her
husband. A plantain tree grows no more, once it has given fruit,
and a road comes to an end, when it reaches the village. In this
way, when the occasion for the personal realisation of Self arises,
such a man lays down on the ground all helpful activities. There-

m

fore, O Arjuna, all such helpful activities turn back when union is
reached with Brahman. O Arjuna, the man is fit to reach Brahman,
when he is completely covered by that peace, which is the aftermath
of renunciation, the mature age of the practice of Dnyana and the
right condition of the fruit in the form of Yoga. The distinction
between Brahman and that which becomes Brahman is like the
deficiency in the digit of the moon on the night of the fourteenth day
as compared with the full moon day, the deficiency in gold of 23
carat as compared to gold of 24 carat, and the distinction between
the Ganges after it has entered the ocean, which remains Ganges so
long as you see the stream, but becomes the ocean as soon as the
stream is merged. This distinction is instantaneously destroyed by
means of this peace. Know that the fitness to become Brahman is
nothing except the conviction before the realisation of Brahman that
“I am Brahman” from the start. The man, who has become fit to
become Brahman is now established on the throne of the joy coming
from the knowledge of Self. Cooked food can be eaten only, when
the heat of fire, by means of which, the cooking takes place, is reduced
in the article. At the approach of the winter, the ebb and tide
which were visible in the Ganges every day in the rainy season, dis-
appear and the stream runs evenly. When the song is finished, not
only do the accompanying instruments like ‘Mridang’ and ‘Tambura’
stop, but what remains is only the joy of the sound and the praises of
the company. In this way, the condition, in which even the exertion
for obtaining the Dnyana of Self itself melts away in unity, is called
the joy of the knowledge of Self. Such a man enjoys this condition.
In the flood of the sense of oneness, for him there is a spontaneous
end of the feeling of sorrow through the opposition of any object or
of desire for obtaining any object. At sunrise the light of all the
planets is gone, so, O Arjuna, on obtaining the experiences of Self,
a man reaches the feeling of unity after destroying the feeling of
separateness towards all living beings wherever the eye turns. Just
as the writing on a slate can be wiped out by the hand, so from his
outlook, all feeling of distinction and duality is destroyed. By means
of this, the contrary consciousness of waking and dreaming is
merged by him in the common class of Adnyana. This Adnyana,
which is the cause of feeling that, which is contrary to Dnyana, is
gradually lost in total knowledge, as there is an increase in realisation
of Self. At the beginning of a meal, with each mouthful the hunger
is reduced, until with the last mouthful, it is completely appeased.
By the process of walking, the distance is reduced, until on reaching
the destination the process of walking stops. When a man gets

820

awakened from sleep, the feeling of sleep is reduced and when he is
totally awakened, sleep is finished. On the full moon day, the digit
of the moon is complete and the bright half of the month is finished.
In this way, when the object of knowledge is destroyed, Dnyana
becomes complete only when it finds unity in the feeling of identity.
Then alone all Adnyana disappears. At the end of the age, when
the entire creation becomes like water, the distinction between the
river and the ocean disappears and everything is mere water. When
the characteristic, such as Ghat, Ashrama, etc., is destroyed, there is
in balance mere Akasha (space) . When the wood is burnt out, there
is nothing but fire remaining. When ornaments are melted down,
their name and form is destroyed and only gold remains in balance.
When a man is awakened, the world of his dream is gone and he
alone remains behind. In this way, except for the distinction with
Brahman, such a man carries with him no sense of duality. He then
obtains the condition, which sages have called the fourth Bhakti.
This is called the fourth Bhakti in contrast with the manner, in
which the three kinds of devotees, viz., the unhappy man, the man
who is anxious for Dnyana and the man who is anxious for material
wealth, worship me. Otherwise Bhakti is nothing but the natural
condition of Brahman, viz., of Myself and there cannot be a first,
second, third or fourth therein. On account of the ignorance of My
true condition, I am represented as something different, but My light
creates an attraction for him. By means of this light, everything
appears in the form in which one wishes to see it. The appearance
of a dream or non-appearance depends entirely one one’s own exist-
ence. Through My light, therefore, the illusion created is destroyed.

This natural light of Mine, O Arjuna, is Bhakti. This Bhakti
assumes the form of the desire for a thing in the mind of a distressed
man, but it is nothing but Myself. When a man is anxious for
knowledge, O Arjuna, this same Bhakti becomes the desire for
knowledge and points out to him as the object to be known. The
same Bhakti becomes the desire for material things and yokes Me on
into the activity for attaining it and makes Me also the object, towards
which the efforts are directed. In this way, if My Bhakti is accom-
panied by unwisdom (Adnyana), then it indicates Me, who am Omni-
present, as a visible object. In the mirror it is only the face that
shows a face, but the illusion that there is another face is caused by
the mirror. The eye can see in reality only one moon, but it is only
a defective eye that can see two moons. Therefore, O Arjuna, I see
Myself in reality everywhere and ignorance is the cause of the unreal
visible object. This ignorance does not remain behind in the fourth
Bhakti and like the reflection joining on to the original object, the

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phenomenon of witnessing Me is merged in Myself. Gold when
mixed with an inferior alloy is also gold, but after separating, it
remains as pure gold. Even before the full moon day, the moon
in its place is always full, but on the full moon day, the feeling is
actually experienced. In this way, owing to the Adnyana, I Myself am
seen in different names and forms by different people. But, while I
am different as a visible object, it is only when the consciousness of
the observer is merged that he attains Me. Therefore, O Arjuna,
My Bhakti, separate from all visible objects, has been called by the
sages the fourth Bhakti.

I have already told you, O Arjuna, once before that the devotee
inspired by the Bhakti accompanied by the Dnyana, who becomes
one with Me, is nothing but a different form of Myself, because, O
Arjuna, I have emphatically told you that the Dnyani is My very
Soul. (See Seventh Chapter). As this Bhakti (accompanied by
Dnyana) is the best, I instructed Brahmadev at the beginning of the
age in connection with Shri Bhagwat. The Dnyani calls it knowledge
of Self. The follower of Shiva calls it Shakti and I call it My highest
Bhakti. Even a Yogi pursuing the path of action before he can
become Me gets the full benefit of the fruit of this Bhakti and hence
he sees the entire world as full of Me. At that time all his bonds
including the bond of renunciation and discrimination merge in the
feeling of liberation. Activity accompanied by the feeling of in-
activity also goes. Then the idea of “your feet” also goes with the
idea of “those feet.” Then just as Akasha (space) itself remains in •
balance after the merging of the four different creations, so the seeker
enjoys Me by becoming one with Me in My true form, which is the
object of attainment and the means of attainment. The Ganges, even
after it joins the ocean has a special splendour in the ocean itself, so he
attains Me and the joy of this attainment is like joy when a clean
mirror is put before another mirror, or when the mirror is removed,
the sight of the face goes away and a man experiences the joy of his
own sight inside himself by means of his light. After awakening, the
dream disappears and merely one’s Self remains and the experience
of this is without any feeling of duality. If there are any, who say
that after becoming one with anything, you cannot enjoy that object,
then it can be asked, how words are uttered by means of sound.
Perhaps in the village of these people, they are using a lamp in order
to bring out the light of the sun, or they have erected a Pandal in
order to sustain space (Akasha). Can a king enjoy sovereignty
without obtaining sovereignty ? Can darkness embrace the sun
and how can whatever is not Akasha (space) come to extend as
Akasha ? Can beeds and paste glass give the splendour of real

jewellery? How can he, who does not become absolutely absorbed
in Me, then know My true form? If he does not understand Me,
where is the question of his being devoted to Me? A young woman
makes use of her youth in the same way as the Yogi, who proceeds
on the path of action becomes Me and then derives supreme joy.
All the waves everywhere kiss the water. Light shines everywhere
through many reflections and space has extended everywhere in the
Akasha. In this way such a man, having become Myself, worships
Me without doing any further actions. Ornaments are attached to gold
naturally and the fragrance of sandalwood envelops the sandalwood.
The light of the moon is mixed up with the moon itself. In this way,
in the condition of oneness though there is no definite action to be
done, devotion to Me is possible. This fact is merely to be experienced.
It is not capable of being described in words. Therefore whatever
words such a man utters on lines of previous action, know that he
merely calls Me with these words, and his words themselves are My
answer to him. When the speaker merely joins to the speaker himself
and there is nobody else, in reality the process of speaking does not
exist. This kind of silence is the highest hymn to Me. Such a man
sings My praises by means of that silence, which results on the unity
of the words spoken by this man, of Me and of the speaker. In this
way, O Arjuna, if he tries to see anything, either by means of his
intelligence or his eyes, this process of seeing shows him the true form
of himself after covering up the object, that he wanted to see. By
looking into the mirror, one can see only that form of oneself, which
existed before looking into the mirror. In this way, when he tries to
see, he only sees himself. The object, which he wants to see,
disappears. The process of seeing is merged in the man who sees
and then absolute unity alone remains behind. Consciousness with
the seeing does not remain. After awakening, if one wanted to
embrace a dear party seen in the dream, there is nothing but the
person, because both the party, who wanted to give the embrace,
and the object of embrace have disappeared. By rubbing two
pieces of wood, one fire is produced and neither the name of wood
nor fire remains, but the fire itself is the result. If the sun wanted to
take in its own hand its reflection, there would be neither the original
nor the reflection. In this way if a man, who wants to see, becomes
Me first, then both the object, which he wants to see, and the process
of sight are melted away. The sun brings light in darkness, but where
there is no darkness to light up, the process of lighting up itself
goes. In this way after becoming Me, the process of seeing does not
remain with reference to any object, which one wants to see. This is
My real sight, this condition, in which there is neither seeing nor not

dis

seeing. 0 Arjuna, My devotee can constantly enjoy the sight of Me
at the sight of any article through a power of seeing, which is beyond
the man who sees and the object seen. And through the aberration
of the Soul in the feeling of oneness the same condition is created as of
the sky, which does not shake on account of the weight of the sky.
At the time of the completion of the age, water ceases to flow being
checked by water everywhere. In this way, such a man becomes full
of Self, i.e. Myself. How can the feet cross themselves? How can
fire burn itself? How can water take a bath in water? Therefore
his activities stop on account of his realisation that I am everywhere.
This is the highest pilgrimage of Self, Who is incomparable. The
eddies of water move with great force, but they have not to cross any
land. Whatever it gathers with it, or whatever it abandons, its
movement and the path, along which it moves, are all water itself,
and wherever it goes, O Arjuna, on account of its being water its
unity with water is not disturbed. In this way, O Arjuna, when
this man has become Me, if there is any prompting of egotism, yet
he comes and meets Me completely, and in this way he becomes
My pilgrim. If, on account of the physical characteristics of the
body he performs any actions, he performs such actions knowing
them to be nothing but Me. At this time, O Arjuna, there is neither
action nor the man, who does it. He becomes absorbed in Me, in
the same way, as I am looking at My own form. If a mirror looks
at a mirror, it is as good as not looking. If gold is covered with
gold, it is as good as being not covered. If light is lighted by a light
it is as good as not lighting. In this way, how can it be said that
he is doing actions, when he is doing actions after having become
Me? In spite of his doing actions, when the feeling that ‘T am
doing this’” is destroyed, all actions become non-action. All his
actions being directed towards the Self, it is better to call his actions
non-actions. This is My true worship. In this way, O Arjuna,
whatever he does or attempts, becomes My highest worship.
Whatever he speaks, becomes My highest praise; whatever he sees is
My sight. Wherever he moves is the pilgrimage of Me, who am One.
O Arjuna, whatever he does is My worship, whatever he thinks
is My contemplation, and in whichever condition he is, is nothing
but his Samadhi (absorption) of Me. Just as there is no distinction
between gold and a gold bangle, so by means of such devotion,
he ceases to be separate from Me, in the same way as waves are
in water, smell is in camphor and lustre is in jewel; in short, he

324

acquires with Me the kind of unity, which a cloth has with yarn and
a vessel has with earth. O Arjuna, with such single-minded
devotion, he experiences fully Me, who am the Soul and the seer in
all objects. O wise Arjuna, such a man dances in the rhythm of
the experience of Self, with the passionate realisation, that I am the
object of sight in all objects seen in the three conditions of waking,
dream and Sushupti by means of the body by the mover of the body
either in open or covered form. The feeling that it is a serpent is
destroyed, when a rope is seen, and one feels that it is nothing but
a rope. When ornaments are melted into a slab, one clearly realises
that it is nothing but gold. One does not have any illusion with
regard to the different shapes of water and one clearly understands
that the waves are not separate from the water which they grow,
and all the feelings experienced in the dream disappear on awaken-
ing and there is nothing left except oneself. In this way, he enjoys
the full experience that whatever there is in this world, points out
towards one thing, which is to be known, and that one thing to
be known is Myself. He knows that I am eternal, without old age,
Omnipresent and indestructible, that there was nothing before Me
and there could be nothing after Me, the root of all, either with form
or without form, the ruler of everything, without beginning and
without end. I am the support and I am that which rests on the
support. At all times the master of everything and perpetually
present, self-existent and always Omnipresent, I am everywhere
and I am also on the other side of everything. I am in every one,
old and new. I am greater than everything and smaller than the
smallest atom. All things rest in Me, because I envelope all things,
though I am without contact and without sorrow. I am the Supreme
Being. I am beyond words or hearing, beyond colour or reach,
equal everywhere, independent, Brahman and Para Brahman.
In this way finding unity in the true form of Self, he knows Me
through his unrivalled Bhakti and he knows that he is himself
the Supreme Being and he remembers that he is Me, the Supreme
Being experiencing this teaching. After awakening, there is only
the unity of Self left and this is experienced by oneself in oneself.
After the sun rises, it is the same sun which lights up other articles,
and it is the sun itself, which throws light on its identity with itself.
In this way, when all objects of knowledge have been merged,
there is merely the knower remaining behind, and such a man
imderstands that it is I. When on account of his own sense of unity,

325

he is also convinced that he is himself, I, the Almighty, the fountain
of all knowledge, then knowing that what remains behind is I,
absolutely One beyond all sense of duality or non-duality, the Self
then knowing that all this is Dnyana, is merged in the experience
of Self. On awakening from a dream, one sees one’s usual waking
form, but when the consciousness of that also is destroyed, it is
difficult to say in which form one was. When a goldsmith looks
at some ornaments even without melting them, merely from the
form and from the fact, that they are ornaments, he knows for
certain that it is gold. When salt becomes water, its saltiness
remains as water and when that water is destroyed, its shape as
water also goes. In this way he enters into Me after merging into
the unity of the joy of the experience of Self, even the; consciousness
of being Me. Then how can he use the word “ I,” when there is
no trace even of Tatbhava (I am It) ? In this way, he is merged
in My form after reaching the condition, in which he is neither
I nor it. When the camphor is completely burnt away and even
the fire goes out, what remains behind is Akasha, which is neither
camphor nor fire. When one is deducted from one, the balance is
zero. In this way, when all consciousness and absence of all
consciousness are suppressed, the balance is merely I and there is
not even the desire of speaking the words “Brahman,” “Self” and
“Almighty.” Nor is there ground for not saying anything. In this
condition silence, though not speaking, is full of utterances, and
where Dnyana and the reverse are both wiped out, yet things are
known, it must be said that Dnyana itself knows Dnyana, joy itself
experiences joy, happiness itself experiences happiness, attainment
itself gets attainment, light kisses light and wonder is drowned in
wonder. In this condition, calmness itself is made calm, rest gets
rest and experience is burdened with experience. In short, in this
way, by the path of action, the wonderful fruit in the form of
being Self is obtained. O Arjuna, My devotee having dedicated
himself to Me becomes Me, who am the jewel in the form of Dnyana,
the crown of the king in the form of Yoga by proper action, or he
becomes the expance of space, even beyond the crest of the dome
in the form of liberation of the temple in the form of Yoga by
the path of action. He reaches his destination in the form of unity
with Me along the straight and royal road in the form of Yoga
by the path of action through the barrenness of this world.
The river of his life in the form of Bhakti by the stream in the form

326

of Yoga along the path of action reaches the ocean in the form
of joy of Self. O wise one, such is the greatness of the Yoga along
the path of action and hence it is that I speak about it repeatedly.
I cannot be attained by any other instruments such as space or time
or valuable objects. I am from the beginning everything to every-
body. Hence it is not necessary to make any special efforts in order
to reach Me. The unfailing method of reaching Me is by means of
Yoga along the path of action. The close relationship between the
pupil and the teacher is based altogether on the object of knowing
the way of reaching Me. O Arjuna, there are things in the heart
of the earth. There is fire in wood, there is milk without doubt in
the breast of the mother, but one has to make an attempt to reach
them. Things are there without doubt. In this way I also am always
everywhere and am obtained by efforts.

O Arjuna, the Yogi on the path of action attains Me by
assuming My form through such faith. He propitiates Me by
My highest worship with the pure blossoms in the shape of
the pursuit of his own duties, and he receives Prasad in the form of
steady Dnyana. Whoever has got this steady Dnyana also secures
M!y highest Bhakti (devotion) and through this devotion having
reached unity with Me, he becomes happy. He follows in this way
in all respects the great Self, which lights up the entire universe,
which is Myself. He acquires My own form in the same way as
salt when put into water becomes water and wind, which moves
about in the Akasha (space), still remains wind. Even if he resorts
to any prohibited actions, because he is serving Me all the time by
means of his intelligence, body, speech and mind, he acquires neither
merit nor demerit (Papa) of good or bad actions, in the same way
as even a large river or a dirty stream, when joining the Ganges be-
comes Ganges. The difference between ordinary wood and sandal-
wood from the mountain Malaya exists only as long as fire has not
touched them. The difference between inferior and superior gold
survives as long as the Parasa jewel has not come in contact with
them. In this way, the diffeernce between Papa and Punya remains
only as long as the seeker has not seen Me everywhere. It is only
with reference to the sun that the distinction of day and night con-
tinues. Therefore, O Arjuna, on obtaining Me, all his actions are
destroyed and he reaches the condition of unity, which condition is
never interfered with by reason of place or temperament. In short,

827

O Arjuna, he obtains the joy of Self, that is Me, an attainment, than
which there is no greater advantage in the world. For this reason,
O Arjuna, you should dedicate all your actions to me. This dedica-
tion should not be merely external or in words, but the entire inclina-
tions of the mind should be guided in thoughts of Self. It is only
through this strength of thoughts of Self, that all actions as separate
from one’s own actions are seen in My pure form, and the birthplace
of actions, viz., Prakriti, would appear as distinct and separate from
yourself. After this, O Arjuna, just as there is no shadow without a
form, so there will not be any Adnyana or deficient Dnyana in the
shape of the feeling of “ I ” and “ Mine ” in actions, which are done
by Prakriti or in Prakriti, itself. With the destruction of Adnyana
spontaneously, the dedication of actions with their motives would
arise. In this way, when actions are gone, the Self alone remains
behind. The intelligence should be made steady in Me, in the same
manner as the mind of a faithful wife is fixed in the husband. In
this way, when the intelligence enters into Me without any devia-
tion, the mind itself worships Me abandoning the contemplation of
objects of enjoyment. You should, therefore, always try and hurry
up and make an effort, so that your mind will be united to Me after
abandoning objects of enjoyment.

You must remember that full favour from Me is only obtained,
when your mind is joined to Me through such steady service. After
this, even life and death, which every living being undergoes and
which are the abode of all unhappiness and which are not easily
avoided, would become sources of all happiness to you. When the
eye is assisted by the light of the sun, does not darkness lose its
strength ? A man, whose identity with the lower self has thus been
destroyed through My favour, will not be frightened by the bogey of
the world. O Arjuna, through My favour, you will swim across the
difficult stream of worldly existence, but if through wantonness you
will not listen to Me, you, who are in reality free and unchangeable,
will have to undergo for nothing, all the blows arising through the
connection of the body. Identification of the body creates reactions
for one at every stage and there is no peace while one is undergoing
them. If you will not listen to Me, you will have to undergo such
great death, though in reality the Soul never dies.

By not observing the medical injunctions, illness increases and
by not using a lamp darkness increases. By being indifferent, there-
fore. to discrimination, egotism would hold larger sway and then

328

through your intelligence, you will see the three-fold difference, in
which you will regard your own body as Arjuna, the bodies of your
enemies as your relations, and fighting with them as sin. You will
then make a final resolve, O Arjuna, in your heart that you will not
fight, and yet your personal inclinations will not allow that resolve
of yours to stand. On the other hand, in reality the idea that you
are Arjuna, that all these people are your relations and that you seem
to kill them is all nothing but imaginary Maya (illusion). You are a
warrior by temperament. Must you not, according to your establish-
ed habits, then use your weapons for fighting, or, must you make up
your mind not to fight ? Your decision not to fight is, therefore,
futile. In the eyes of the world it will be a very improper action and
your nature as a Kshatriya will compel you to go against it. When
the flow of the stream is towards the east, the desire to swim towards
the west is nothing but obstinacy, because the water will drag one
with it. If the grain of corn insisted that it will not grow in the field
as corn, is it possible for it to do anything else ? In the same way, O
Arjuna, your entire nature has been constructed on the tradition of
your being a Kshatriya and your declaration that you will not fight is,
therefore, futile. Your obligation as a Kshatriya in full accord with
your real temperament will compel you to join this war. You will
never be able to sit quiet abandoning the action in accord with the
collection of qualities like bravery, lustre, accomplishment, etc., with
which you have been endowed by natui’e from birth, and, being tied
down from three directions into the bonds of the three-fold qualities,
you will undoubtedly carry out the obligations of a Kshatriya. Like
a man, who travels into a distant land in a chariot, though he does not
move, because his hands and feet are tied down, you will have to carry
out your obligation in spite of the fact, that you will not fight and in
spite of the fact, that you will make up your mind not to fight through
not realising your inborn nature. How is it, that you plunged into the
fight though it was very necessary for you to remain concealed when
Uttar Kumar was running away from the field of battle on the occa-
sion of the theft of the cattle ? Your own character as a warrior,
through which you defeated in a single combat the eleven hundred
heroes, will compel you to fight on this occasion. Does a man, who is
ill, like his illness ? Does a poor man like poverty, but an all-powerful
fate compels him to undergo these privations. That fate depending en-
tirely upon the evil of the Almighty can never be altered and that Uni-
versal Self also presides in your heart. God shines with thousands of
rays in the form of impulses to knowledge in the grey sky in the form

829

of the heart possessed by every living being. He awakens the tra-
vellers with erroneous knowledge by lighting up fully three kinds of
people in the shape of three conditions of awakening, sleep and
Sushupti. He makes the bees in the form of Jiva with six feet in the
form of senses, suck at the lotuses in the form of objects of enjoy-
ment in the lake in the form of this world. The Supreme Being is
resplendent behind the curtain of cloth in the form of egotism in all
living beings. He makes eighty-four lakhs of shadow pictures dance
outside on the stage, by means of the chords in the form of His Maya.
He gives bodies to all living beings according to their desire and their
fitness from the smallest worm to Brahma, (the creator god). All
living beings feel that the body, which they obtain in this manner ac-
cording to their fitness, is Myself. A man feels towards the body full
consciousness of self in the same way as yarn is tied by yarn, grass is
tied by grass and a little child is perplexed at the sight of his own re-
flection in the water. In this manner, the Almighty alone pulls the
chord in the form of actions after setting up living beings on the
machines in the form of their bodies. And the result of fate is in ac-
cordance with the particular chord in the form of actions, which is
pulled. It is only through the prowess of the Almighty that accord-
ing to their particular action living beings move about in this world
and in the other world, in the same way as a blade of grass moves in
the sky through wind. Just as iron acquires motion through the force
of the magnet, so all living beings function through the prowess of the
Almighty. The ocean etc., act according to their own conditions
through the contact of the moon. There is ebb and flow in the ocean.
There is water emanating from the moon rays and the lotus and the
Chakora bird is enfolded in joy. In the same manner, the Supreme
Being, Who alone sets in motion the entire collection of living beings
subject to their original nature, also resides in your heart. Hence, O
Arjuna, removing your pride of being Arjuna, the sense of egotism,
which has arisen in your mind, is in reality merely one of the forms of
the Supreme Being. The Almighty will compel your nature to act
and even if you do not wish to flght, understand that your nature will
set you up in the battle. The Almighty is the sovereign of all. He
controls the nature of every one and pursuing this nature, all senses
resort to actions. Therefore leave it to nature, whether it will direct
you to do particular action or not, and this nature is itself entirely
dependent on the Almighty, Who resides in your heart. Just as all
the water in the Ganges joins the ocean and becomes the ocean, in this
way seek the protection of the Supreme Being after dedicating to Him
everything including your egotism, speech, mind and body. Through
the favour of the Almighty, you will find enjoyment in the true form

880

of Self like joy being wedded to the wife in the form of quiescence of
all objects of enjoyment. You will then enjoy unbroken happiness
having become the sovereign on the throne of indestructible Self, —
the throne,, which is the origin of all origins, which is the rest of all
rests and which is the experience of all experiences. This is the wis-
dom which is the essence of all Vedas, by which the jewel in the form
of Self is obtained. It is known in Vedanta as knowledge of Self
and all Shastras have acquired their worth by describing it. Intel-
lectual knowledge fades away before this wisdom and it is only
through this wisdom that one can understand Me, Who am the Seer
of all. This knowledge of Self is the secret wealth of Me, Who am
concealed in everything. Though this wisdom is so valuable, I have
not been able to keep it secret from you, because you are My best
devotee. Being pleased with your love of Me, I have entrusted you
with this secret treasure. Just as a mother speaks with love to her
child forgetting herself through her love of the child, so through your
love My affection for you has overflown itself. Though the sky is
thinner than all things, yet if it were Altered, though nectar is sweet
both inside and outside, yet if it were skimmed, if another lamp had
to be lighted in order to show a lamp which was already there, if the
rays of the sun were besmeared with medicine though it is through
the light of the sun, that the smallest particles even in the lower world
can be seen, in the same way I, Who am all-knowing, have after con-
sidering everything deliberately imparted for your good this wisdom
to you. Now make up your mind after careful consideration and
then do what you like.

O heroic Arjuna, make Me all-enveloping, the object of all your
mental and bodily activities. Just as the wind is joined to the Akasha
from all sides, so whatever action you do, do it for the love of Me.
In short, make your mind My dwelling. By your ears, the sound
only vibrates, and keep towards the sages, who have acquired know-
ledge of Self and who are My forms, the same attitude of complete
absorption, as passionate men have towards sportive women. On
your tongue let there be simple names of Me, Who am the dwelling
place of everything, in order that they may fertilise your heart. Per-
form for Me all actions, that you do by your hands and all move-
ments, in which your feet are engaged. Go on performing the sacri-
fice to Me by dedicating to Me, O Arjuna, all things which you do
either for yourself or for the use of others. How many things can I
describe to you in detail one by one ? Inflame your sense of service
and then serve everything that comes to your eye, realising that they
ai*e mere forms of Mine, and abandoning hatred of all living beings,

881

bow everywhere through humility with the full conviction that I
exist everywhere. In this way, you will secure My full protection.
Then in this world, no third thing will exist for you and you will find
complete imity between Me and you. Then you will enjoy union
with Me at all times.

Along this path will your true happiness constantly increase.
O Arjuna, the existence of the third thing, (the feeling of the world
as world), which comes between you and your happiness, will be
gone and as you belong to Me, you will reach Me. When water is des-
troyed, the orb (of the sun) is joined to the original without any
difficulty. On account of the existence of the body, there is the dis-
tinction between you and I. The moment this distinction is destroy-
ed, you will assume My form. Do not have any doubt with regard
to this doctrine. I will swear by you that there is absolutely no
deviation from this rule. Perhaps you will feel that because I swear
by you, I am escaping the responsibility and the whole burden will
fall on you, but it is not so. To swear by you is practically the same
as swearing by Myself. Love is such a thing that a man feels no
hesitation of any kind in it. The occasion to swear arises for
him, on whose words, some one hesitates to put confidence, but
even the Vedas know the Almighty and know that He is indi-
visible and it is only through His power that the world appears
and in His order is the force, which conquers even time (death).
I, the Lord, can only think in terms of truth and I feel the
good of the world as its father. Why should I then take the
trouble of swearing ? O Arjuna, through love of you, I have aban-
doned Godhood. I am, therefore, only half and you, who are abso-
lutely devoted to Me, having assumed My form, are holy. O Arjuna,
just as a king for carrying on his own administration, swears by him-
self, so is the case with Me on this occasion.

Arjuna says to Shri Krishna: O Lord, do not continue in this
strain. You, by the very memory of Whom, all our actions are ac-
complished, are advising me, and in addition also taking an oath;
there is no limit to the humour in You. A collection of lotuses on
receiving a mere fraction of a ray of sunlight unfolds, yet the sun
gives it all his light. In order to satisfy the thirst of the Chakora
bird, even a drop of water is enough and yet the lord of rains sends
so much water, that the whole earth is made wet and even the water
of the oceans is added to. Such is his generosity. Therefore, O,
Ocean of mercy, there is no limit to Your generosity. You have
conveyed all this Dnyana merely for the salvation of the world,
making me merely an excuse.

332

Shvi Krishna says to Arjuna ; Enough. Don’t go on with My
praises, but you will assume My form through the means, which I
have shown you. O Arjuna, after the salt has been put into the sea,
it goes on melting with the passage of each second. The end is cer-
tain. It has no occasion whatsoever to survive. In this way, as
soon as you realise that I exist everywhere through devotion to Me
at every place in every manner, your egoism will be uprooted and
you will assume My form.

I have thus described to you clearly the different means of reach-
ing Me beginning from Karma up to Dnyana. In short, O Arjuna,
you must first secure My favour by dedicating all actions to the
Almighty. Through My favour, comes knowledge of Me and through
that knowledge, one ultimately reaches without doubt the pure form
of the Supreme. O Arjuna, after securing My form, there is nothing
like the end and means. Nor is there any surviving obligation, once
you have dedicated to Me all your actions at all times. Hence you
have secured to-day My favour. Through this favour alone on the
occasion of this fight, you have got this wisdom imparted to you.
I have conveyed this Dnyana to you accompanied by illustration
and logic in the shape of the Gita. Greed leads to misery, scandal
to sin, and bad luck to poverty. So ignorance leads to the differen-
tiation between duty and the opposite, and between heaven and
hell. But the gate of wisdom (Dnyana) destroys this ignorance.
When a rope is taken to be a serpent, the feeling that it is a serpent
is destroyed after the rope is taken in hand. At the end of sleep,
all complications including house, wife, etc.., which arise in the
dream, are lost. When one suffers no longer from jaundice, the
moon ceases to be yellow. When illness is over, foulness of mouth
is gone. At the end of the day, the mirage disappears of itself.
When wood is abandoned, the fire, which is inherent in the wood,
is also gone. In this way when ignorance, which creates the mis-
placed feeling of right and wrong, is abandoned, all mental impulses
should automatically disappear. When ignorance is thus destroyed,
naturally, I alone shall remain behind. When sleep and the dream,
which has arisen in the sleep, are both destroyed, the man remains
by himself. The faith that I am everything and nothing is separate
from Me, enables a devotee to become Myself. Losing his own
egoism and experiencing My unity, that is the highest form of devo-
tion to Me. When the pot is destroyed, the space that was in the
pot, joins up with space as a whole. Similarly complete devotion to
Me secures him unity. It is like the unity of gold with a gold
ornament, and of wave with water. Devotion to Me, when realising
this unity, is like the fire and the wood, which burns even as it

383

approaches the ocean. If the feeling of distinction survives after
devotion, an intelligent man must be ashamed even to mention it.
Even a humble maid, when accepted by the king, secures royal
honour. You must, therefore, not allow your ears even to hear that
contact with Me has not destroyed the bonds of worldly life. The
object of all wisdom is to secure that devotion to Me, which arises
spontaneously on union with Me. Butter is taken out of curds, but
will not again mix up with it. The realisation of unity through
devotion to Me will in this manner release you from all obligations.
Iron will rust, but there will not be a blemish in it when it is
turned into gold through contact with a Parisa stone. Fire produced
by rubbing pieces of wood cannot be concealed by those pieces.
The sun cannot meet darkness. There can be no dreams to a waking
man. After unity with Me, therefore, there is no reason why even
the thought should occur to any one, that there is anything except
Myself. You must, therefore, entertain no anxiety as after this
stage, I shall envelop everything including your merit and demerit.
The greatest sin is the feeling of duality, which causes the bond,
and it is realisation of Me, which destroys that sin. Like salt dis-
solving in water completely, full devotion will turn you. into My-
self. The bonds will break off themselves. I shall release you from
them.

In order to secure a result and in order to enjoy it, there must
be good luck. Churning the great milky ocean, the Devas produced
nectar, but they did not know how to take care of it. That, which
was calculated to secure immortality, led to the destruction of Rahu.
Nahusha became the lord of heaven, but he did not know how to
use his position, and was turned into a serpent. It must be the result
of great merit on your part to secure the recital of these highest scrip-
tures. It is now up to you to accept the doctrines and to guide your
inclinations in this direction and to improve your conduct. If you
were to conduct yourself against the paths indicated in the Shastras,
the result will not be good. Even if one secures a good milch cow,
one must know how to take the milk out of her. Even when a great
teacher is pleased to impart knowledge and the pupil is also accom-
plished, devotion alone is the means of securing the result.

It is your faith, which has put within your reach this mine of
knowledge in the form of Gita. Do not impart it to those, whose
life is without austerity. Even where there is austerity, but not
proper devotion to the preceptor, withhold this knowledge. Even an
old crow is not entitled to food, which has remained after a sacrifice.
Even a recluse, therefore, is not entitled to the teachings of Gita if

834

he is lacking in devotion to the preceptor. Even where all this is
present, but the mind does not listen with faith, do not speak with
him. The best of pearl cannot be made into an ornament if it has
not been holed. Who can deny the largeness of the ocean, yet we
can say that rain water is wasted there. It is better to feed the
hungry than to throw away food on those that have denied. Simi-
larly, even if a man is deserving of all respects, still he has no faith,
do not impart the doctrines of Gita to him. Even where all these
qualities are present, still if a man were to speak evil either of Me
or of My devotees, keep that knowledge from him. All other qualities
are useless. It is like night without the light of lamp. It is like a
good looking young body decorated with ornaments, but without life.
It is like a golden abode full of light, the door to which is guarded
by serpents. It is like sumptuous food well prepared with poison
in it. It is, like the love of a hypocrite, useless. Austerity, devotion
and intelligence of those, who speak evil of Me and My followers, are
thus hypocritical. Do not be tempted for any reason to discuss these
doctrines with them.

Establish this great teaching in the temple of devotion. The
seed of this is that Onkara, which, from being one, had assiuned
three Mantaras. From this tree the seed in the form of Gita has ex-
panded and its various stems, flowers and the fruit thereof, are the
great Gayatri (Mantra). Whoever conveys this Mantra to My de-
votee, does the same thing as the man, who secures to the mother
her lost child. After his death, he is sure to attain Me.

Having secured this body, he does not keep any attachment
thereon. The man, who knows the meaning of Gita, is dearer to Me
even than those whom I love, viz., the man of wisdom, the man of
action and the man of austerity. I love him, who discourses on the
Gita before an assembly of devotees. He attains the highest position
amongst the sages, who teaches the Gita with longings towards Me.
He is like spring, in the park of My devotees. When he succeeds in
moving his hearers, he is like the wind that shakes the new leaves.
Like the sweet pollen, which falls out of flowers, tears of joy drop
out of the devotee. The Chakora bird thinks that he has attained
the object of his life as soon as he has seen the moon in the heaven,
and on hearing the notes of a peacock, clouds come rvuining along.
In this way, desiiing to attain Me, he, who discourses on the Gita in
an assembly of sages, is dearer to Me than any devotee, past or
future. I hold him in My heart.

Our discourse has, as it were, specially descended on this earth
to secure liberation. He, who will merely recite the verses without
waiting to dwell long on the meaning, will also have propitiated Me,

885

because this discourse can secure every object. Abandon ignorance
by lighting the fire of wisdom (Dnyana). The position, which a
seeker and a man of wisdom, achieves after realisation of Me, is also
the position, which the man, who merely recites it ultimately,
achieves.

If a man were to hear the Gita with faith in his heart and leaving
worldly matters alone, each successive syllable would destroy his sin.
Sin would fly like animals running out of a wood, the moment there
is a fire. Like darkness running out as soon as the sun rises, the
noble sound of the Gita on entering the great gates of hearing in this
way, excludes sin, and purifies the family. It leads to the accumu-
lation of merit, which secures many rare fruits. Whenever a doct-
rine from the Gita soaks in the heart, it secures a man merit equal to
the performance of Ashwamedha. Such a man takes the first step
towards Me on the path, where the happiness of heaven and all other
enjoyments are some incidents on the way. In short, the ultimate
results of acquaintance with the Gita is supreme joy of union with
Me.

O Arjuna, tell Me, has this doctrine been grasped by you fully ?
I entrusted this discourse to your ears, but have they carried it to
your heart ? Or, has the effort been wasted through inattention ?
Tell me, whether the principles enunciated have found a permanent
place in your heart ? Is the delusion, by which you are misled in the
beginning from affection bom of ignorance, still there, or has it left
you ? Need I ask you more ? Can you see in yourself any action
or inaction ?

Arjuna says to Sh,ri Krishna : O Lord, my reply to You is that
the delusion has left me altogether. How could it be otherwise when
you have given personal realisation to my eyes ? You have imparted
to me in detail, the wisdom, which cannot be secured. You have
imparted to me rare wisdom with a love greater than that of a mother.
Through Your favour to-day, I have attained my object. I was
gripped in egoism thinking of myself as Arjuna and now, having
realised my true form, I am free from it. I have attained the wis-
dom of self through Your favour. It was through duality that there
was a doubt in my mind, whether I should act or not, but that has
now disappeared, because I can see nothing except Yourself. I have,
therefore, no hesitation. I am quite certain that inside me is the con-
dition of Brahman, in which there is no existence for any action.
Having attained my real form, my obligations have been completely
wiped out. Nothing remains, O Lord, for me except to do what

You ord^ me. You are my preceptor. At your sight obligations
of s^ing vanish. As You envelop everything, duality with You des-
troys every other duality. Contact witii You breaks every bond.
Hope of teaching You replaces every other hope. Meeting You,, I
have met every one. Your personality fosters the feeling of iden-
tity, and the wisdom of unity is a single emanation from You. I
should serve You with my utmost power. In your fire, which is the
fire of Brahman, all actions, good and bad, are destroyed. The
Ganges becomes the ocean as soon as it meets the ocean. You, who
give to Your devotee the principal place on the throne of the Self,
are my preceptor (Satguru), worthy of every service. The obstruc-
tion that I felt hitherto was the destination between myself and the
world. You have destroyed that and You have, therefore, rendered
service of You as the supreme and only object. I shall carry out
Your behests.